^.JtSfaWutt 


LIBRARY 


OF  THE 


University  of  California. 


GIFT   OF 


Mrs.  SARAH  P.  WALSWORTH 

Received  October,  1894. 
Accessions  No.£%//£_.      Class  No. 


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LETTERS 


CHRISTIAN   BAPTISM; 


«* 


INITIATING  ORDINANCE  INTO  THE 
REAL  KINGDOM  OF  CHRIST. 

ALSO, 

On  the  CONTRAST  between  the  Kingdom  as  organized  by  Christ, 

AND   THE    PRESENT  SECTARIAN  STATE  OF  THE  CHRISTIAN  WORLD. 



BY  REV.  JOHN  FLAVEL  BLISS,  A.  M., 

Late  Pastor  of  several  Congregational  and  Presbyterian  Churches, 
^-v  in  Western  New  York.  /*</  S' 


Addressed  to  all  his  Christian  Friends  and  Acquaintance. 


ce. 


High  Treason  is  the  crime  of  injured  majesty. 

High  treason  against  the  King  of  Zion,  is  where  the  crime  is  against  either 
the  Person  of  the  King — his  Kingdom — his  dominion — his  laws — the  oath  of 
allegiencc  to  Him,  against  proper  persons  taking  it,  against  the  union  of  ull  his 
people  under  him,  within  his  own  Fold,  or  against  his  exclusive  jurisdiction 
over  them. 

To  build  up  other  Folds,  under  other  Rulers,  is  High  Treason. 

Whosoever  cither  aids,  abets,  or  in  anv  way  assists  in  a  crime,  is  as  really 
guilty  as  a  principal,  and  is  equally  liable  to  the  penalty. 


LEXINGTON,  N.  Y. 
PUBLISHED    BY    LEVI    L.    HILL. 

J.  TtJtittiHvuvlk.  . 


[COPY-RIGHT  SECURED.] 


K6> 


LETTERS 


On  CHRISTIAN  BAPTISM,  as  the  initiating  ordinance  into  the  real  King- 
dom of  Christ: 

On  the  alterations  of  it,  by  Despotic  Powers,  in  principle  and  in  form,  and  the 
misapplication  of  Baptism,  and  the  substitute,  to  improper  subjects,  enforced  by 
the  same  powers,  for  sectarian  purposes,  and  the  delusions  accompanying: 

On  the  REAL  KINGDOM  OF  CHRIST,  exclusively  under  his  own  juris- 
diction, into  which  Christian  Baptism  introduces  the  Convert: 

On  the  extent  to  which  that  Kingdom  has  been  broken  down,  by  the  forma- 
tion of  rival  folds,  under  rival  rulers,  accomplishing  their  ends  by  stratagem, 
and  the  substitute  for  Baptism : 

On  the  CONTRAST  between  that  Kingdom,  so  organized,  by  Christ  him- 
•elf.and  the  present  scatterd  state  of  the  sheep,into  folds  the  devices  of  men,and 
under  rival  and  competing  Rulers : 

On  the  ORIGIN  and  ILLEGITIMACY  of  those  folds  contrived  by  men, 
and  confining  the  Sheep  away  from  the  rightful  Shepherd's  jurisdiction,  and 
under  the  jurisdiction  of  those  who  have  no  right  to  control  them ;  and  the 
treasonable  position  of  such  folds,  as  rivals  against  the  Fold  of  Christ,  and  as 
obstacles  in  the  way  of  its  prevalence  : 

On  the  CRUELTY  of  that  use  of  the  substitute  for  Baptism  which  makes 
unconscious  and  helpless  babes,  Church  members,  in  such  folds  as  are  the 
inventions  of  men,  and  ruled  by  men,  and  at  antipodes  against  the  One  Fold 
of  Christ;  thus  hindering  them,  when  converted,  from  Christian  Baptism,  and 
from  going  into  the  Fold  of  Christ,  under  his  exclusive  jurisdiction  ,  and  thus 
inclining  the  babe,  through  delusion,  deception,  and  stratagem,  to  remain  in  a 
treasonable  state  of  rivalship  against  the  Fold  of  Christ  during  all  his  life,  breed- 
ing and  perpetuating  divisions,  "  not  knowing  what  he  doe  s  :" 

And  on  the  DIVISIONS  in  the  Zion  of  God,  traced  to  their  true  origin;  and 
the  true  scriptural  basis  of  CHRISTIAN  UNION,  to  which  Christians  must 
necessarilly  come,  before  they  can  ever  be  one  again,  as  they  were  during  the 
first  and  second  centuries  of  the  Christian  era. 


RECOMMENDATIONS. 


Utica,  October  26,  1840. 
Dear  Biother  Hii.l. — I  have  been  highly  gratified  with  the  lucid,  scriptural 
▼icw  of  the  Kingdom  of  Christ,  presented  in  the  Letters  of  brother  Bliss;  and 
in  this,  as  well  as  in  manyothtr  particulars, I  deem  them  an  invaluable  acqui- 
sition to  Baptist  literature  and  the  cause  of  truth.  On  no  subject  do  the  Chris- 
tian community  need  instruction  more  than  on  this  :  and  brother  Bliss  has  been 
peculiarly  happy  and  discriminating  in  the  discussion.  Some  of  our  own  breth- 
ren may  be  greatly  helped  by  a  close  attention  to  brother  Bliss'  expose. 
Yours  truly,  A.  M.  BEEBEE. 

From  Gcrrit  Smith,  Esq.,  to  the  Author ,  after  reading  part  of 
these  Letters. 

"You  have  certainly  furnished  no  small  amount  of  evidence  that  infant  bap- 
tism, and  sprinkling,  are  but  human  inventions.  I  have  long  suspected  that 
they  were  no  better.  I  should  like  to  know  for  a  certainty,  '  what  is  truth'  on 
the  subjsct,  that  I  might  act  accordingly.  If  immersion  be  necessary  to  con- 
stitute valid  scriptural  baptism,  then  do  I  earnpstiy  desire  to  be  immersed  my- 
self. But  I  seem  never  to  have  had  sufficient  leisure  for  the  due  examination 
of  this  subject ;  or  rather,  perhaps,  I  have  never  attached  sufficient  importance 
to  it.  I  admit  that  it  is  important  to  know  the  Saviour's  own  mode;  and  that 
knowing  it,  it  is  sin  to  refuse  to  conform  to  it." 

From  the  Editor  of  the  New-York  Baptist  Register,  July  10. 

"  The  applications  for  the  republication  of  these  letters,  have  been  such,  that 
the  author  will  probably  be  induced  to  consider  them, and  give  to  tbo  public  hi9 
labors  in  a  more  permanent  shape.  No  doubt  there  will  be  a  careful  revision. 
Individuals  who  have  been  liberated  from  the  power  of  tradition,  after  a 
long  period  of  thraldom — when  their  eyes  nreful!y  opened,  and  God  gives  them 
to  see  the  delusion,  the  utter  absurdity 'of  It  fills  them  with  amazement ;  and 
they  are  surprised  their  former  associates  do  not  see  as  well  as  themselves. 
When  we  consider  the  almost  indescribable  interest  such  persons  feel  in  behalf 
of  their  brethren  they  have  left  in  error,  Br.  Bliss' plainness  will  no  doubt  be 
pardoned.  In  regard  to  redundancy,  Br.  Bliss  hud  his  object.  He  knew  that 
many  required  the  subject  to  be  presented  in  a  great  variety  of  points  of  light 
— and  he  cared  not  if  he  sometimes  seemed  repetitious,  so  he  effected  his  ob- 
ject, in  making  the  tiuth  irresistable. 

"In  these  letters,  we  must  say,  with  hundreds  of  our  brethren  who  will  unite 
with  us,  there  is  a  distinctness  and  defitiiteness  of  position  given  to  the  Church 
of  Jesus  Christ,  and  a  contrast  drawn  with  illegitimate  associations  rarely  to  be 
met  with;  and  some  who  have  indulged  in  the  charge  of  redundancy  here,  we 
have  no  doubt  might  go  over  them  again  to  great  advantage,  and  learn  still 
more  of  the  nature  and  Kingdom  of  Christ.  Even  Baptists,  in  many  instances, 
have  but  muddy  views  of  the  nature  of  this  kingdom,  and  are  too  often  dispo- 
ned to  jumble  it  up  with  anything  and  everything  that  has  in  it  a  moral  blend- 
ing. A  multitude  of  contentions  and  difficulties  have  arisen  from  such  confu- 
sed and  imperfect  apprehensions,  which  a  clear  perception  of  its  character 
would  have  prevented.  If  there  was  nothing  in  the  work  but  this,  we  would 
give  it  wings  to  speed  its  flight  in  every  legion." 


V.  RECOMMENDATIONS. 

From  the  same,  of  October  16,  1840. 

M  These  letters  must  be  an  invaluable  addition  to  any  Library.  They  exhib- 
it the  whole  subject  of  the  contrast  between  the  original  Kingdom  of  Christ, 
and  the  present  scattered  state  of  the  sheep  into  human  folds,  in  a  clear,  con- 
cise and  forcible  light." 

From  the  same,  of  October  23,  1840. 

"We  are  indeed  highly  gratified  to  receive  the  intelligei.ee  of  the  prospect 
of  their  publication.  Many  of  our  readers  also,  who^havebeen  so  anxious  for 
their  re-publication,  in  a  revised  form,  will  be  no  less  gratified.  There  is  no 
publication  that  we  have  on  the  subject  of  the  ordinances  of  Christ's  house  that 
can  supply  their  place." 

From  the  Livingston  Baptist  Ministerial  Conference,  prepared 
by  Rev.  E.  Stone. 

"  Every  man  is  under  moral  obligation  to  vindicate  the  cause  of  truth.— 

We  seem  afraid  to  attempt  the  removal  of  the  scales  from  the  eyes  of  others, 
lest  we  lose  their  friendship.  While  errors  have  been  flooding  churches,  now 
and  then  a  bold  champion,  like  Lutber,  has  ventured  forth  to  stem  the  torrent 
of  error,  for  which  they  have  been  fined,  imprisoned,  and  burnt  at  the  stake. 
Brother  Bliss,  it  is  true,  is  not  terrified  at  the  fires  of  Smithfield ;  still,  it  needs 
tome  moral  courage  to  step  forth  before  the  world  to  say  what  he  has.  The 
subject  has  been  handled  without  gloves.  It  needed  handling  with  a  fearless 
pen.  It  may  be  asked,  Has  not  the  Editor  of  the  Register  spoken  the  minds 
of  the  denomination  generally  with  regard  to  the  Letters  ?  If  so,  why  say  any 
more?  Has  not  Brother  Bliss  written  "the  truth,  the  whole  truth,  and  noth- 
ing but  the  truth?"  Grant  this:  but  does  brother  Bliss  know  that  the  people 
to  whom  he  belongs  will  bear  him  out  in  publishing  what  he  has  wvitten? 
The  approbation  of  his  own  conscience  is  his  best)security — still,  he  mustdesire 
to  know  the  feelings  of  hi.-;  brethren.  For  ourselves,  we  feel  under  obligations 
to  the  author  of  those  Letters,  and  wish  to  contribute  our  mite  towards  dis- 
charging the  debt.  He  must  desire  to  know,  in  addition  to  what  the  Editor 
has  well  said,  that  what  he  has  fearlessly  written  ought  to  be  spread  before  the 

Christian   public. We  believe  Brother  Beebee  has  expressed  the  views  of 

our  denomination,  &c. 

From  the  Rev.  William  Sands,  Editor  of  the  Religious  Herald, 
Richmond,   Virginia. 

"Brother  Bliss  has  entered  into  a  full  and  thorough  investigation  of  this  sub- 
ject, especially  on  infant  baptism.  He  has,  we  think,  overthrown  the  arguments 
usually  adduced  in  favor  of  this  tradition  of  the  fathers.  These  letters  have 
already  undeceived  several  as  to  this  delusion.  The  re-publication  of  them  has 
been  atrongly  urged,  and  we  are  glad  the  request  has  been  acceded  to.  Wo  hope 
they  willyct  do  more  good,  in  opening  the  eyes  ofthe  supporters  of  infant  sprink- 
ling, and  cause  them  to  renounce  their  unscriptural  theory. 


PREPARATORY  STATEMENT. 

The  writer  aims  solely  at  usefulness,  in  defending  the 
rights  of  Jesus  Christ,  against  the  invaders  of  his  prerogative, 
and  in  defending  the  best  interests  of  all  his  people.  In  order- 
ing them  all  to  be  "  gathered  together  in  one,"  within  "one 
Fold,"  and  under  "one  Shepherd,"  by  "one  baptism" — to 
have  but  "  one  Lord,"  and  "  no  divisions,"  and  in  praying  so 
earnestly;  "  that  they  all  might  be  one,"  the  Saviour  himself 
displayed  the  most  benevolent  design. 

The  building  up  of  illegitimate  folds,  under  human  rulersi 
is  certainly  waging  war  with  this  must  benevolent  arrange- 
ment of  the  Redeemer. 

The  writer  was  deluded  when  a  youth,  by  what  was  falsely 
called  infant  baptism. — his  confidence  secured  in  the  usual 
way;  his  reading  was  entirely  on  one  side  till  he  was  45 
years  of  age.  He  took  unwearied  pains  to  become  master  of 
all  the  published  arguments  on  that  side:  and,  (as  he  now  be- 
lieves,) because  of  an  unconquerable  anxiety  to  obtain  more 
satisfactory  and  sound  arguments,  and  not  because  he  began, 
even  during  all  that  time,  to  suspect  that  system. 

His  confidence  in  the  sprinkling  of  babes  was  first  shaken 
in  an  effort  to  defend  it,  against  the  attack  of  it,  by  an  in- 
telligent Baptist  Minister,  within  his  parish. 

His  mind  was  uneasy  for  nearly  a  year,  and  was  search- 
ing for  scriptural  and  historical  proof :  but  in  vain.  At  length 
he  gave  up  to  a  determination  to  follow  truth,  let  it  lead 
where  it  would,  and  let  it  cost  what  it  might.  Soon  the  bub- 
ble burst.  Yet,  it  was  not  till  he  had  carefully  written  out  a 
literal  translation  from  the  Greek  Testament  of  every  passage 
that  relates  to  baptism,  and  collected  them,  so  as  to  have  a 
clear  view  of  the«*nind  of  the  Spirit.     It  was  six  months  more 


PREPARATORY    STATEMENT.  V*L 

before  his  mind  became  adjusted,  against  the  influence  of  all 
his  former  prejudices,  in  relation  to  Baptism. 

Most  gladly  would  he  have  kept  quiet,  if  he  dared.  Eut 
as  he  saw,  through  this  his  delusion,  he  had  exerted  a  wrong 
influence  in  the  Kingdom  of  Christ,  he  felt  that  he  must  coun- 
teract it,  let  it  cost  what  it  might. 

It  was  a  costly  transaction.  To  feel  obliged  to  condemn 
one's  former  principles,  so  often  and  so  publicly  defended — 
to  cease  all  further  services  with  the  churches,  and  feel  obli- 
to  refuse  all  invitations — to  remain  ostensibly  laidvp  for  one 
or  two  years,  in  private  studies — to  feel  obliged,  by  convic- 
tions of  truth,  to  join  the  "sect  which  is  every  where  spoken 
against" — and  to  turn  the  back  upon  all  one's  former  associ- 
ates and  spiritual  interests,  and  to  expose  one's  self  to  all  the 
obloquy  or  persecution  that  might  follow,  and  to  contravene 
thetenderest  feelings  of  one's  own  dear  family,  is  one  of  the 
greatest  trials  in  the  world.  Header,  infant  sprinkling, 
and  the  accompanying  delusions,  which  turn  us  into  a  fold  the 
device  of  men,  instead  of  the  One  Fold  of  Christ,  is  the  cause 
of  all  this  trouble,  as  well  as  of  most  of  the  divisions  in  tho 
Zion  of  God. 

Regard  for  truth — for  the  rights  of  Jesus  Christ — for  his 
exclusive  jurisdiction,  and  for  his  regulations  for  the  best  in- 
terests of  his  people,  constrained  the  author  to  take  tho 
course  lie  has. 

As  the  subject  matter  of  the  one  fold  of  Christ,  his  title  to 
all  the  sheep,  and  to  exclusive  jurisdiction,  and  the  tendency 
of  infant  sprinkling  to  build  up  and  continue  the  competing 
folds  of  men,  and  thus  to  breed  and  perpetuate  divisions,  an  J 
keep  the  dear  friends  of  Christ  in  separate  folds,  in  future 
ages,  and  prevent  them  from  ever  being  One  under  Chriatf 
rose  to  view  in  a  clearer  and  more  forcible  light,  lie  felt  con- 
strained to  write  a  few  friendly  letters  on  the  subject.to  Chris- 
tian friends,  his  former  associates.  As  he  continued  to  write, 
the  subject  swelled  and  enlarged  to  the  present  size. 

He  is  happy  to  say  that  he  has  certainly  no  less  friendship 


PREPARATORY  STATEMENT. 


for  his  former  associates,  but  an  increase — and  he  knows  not 
that  there  is  any  diminution  on  the  part  of  his  former  associ- 
ates, unless  it  be  in  a  few  cases. 

As  friends  insisted  the  letters  should  be  published,  he  has 
finally  consented,  in  the  hope  they  may  be  of  use  to  the  bleed- 
*ng  cause  of  Christ.and  to  those  minds  that  are  anxious  to  know 
the  truth.  Perfection  in  thought  or  expression  cannot  be  ex- 
pected. He  will  cheerfully  correct  errors,  as  soon  as  con- 
vinced of  them. 

A  generous  public  are  requested  candidly  to  reflect  on 
the  scope  of  the  thoughts  and  arguments,  and  not  to  be  fasti- 
dious on  little  points  ;  and  to  recollect  it  is  the  rights  of  Jesus 
Christ,  the  great  Redeemer,  that  we  wish  to  defend. 

To  the  influence  of  the  Holy  Spirit,  who  will  always  ac- 
company his  own  truth,  to  the  consciences  andhearts  of  those 
to  whom  it  is  presented,  unless  through  prejudice  and  re- 
bellious hearts,  they  grieve  him  away,  this  work  is  devoutly 
commended,  praying  that  he  will  guide  all  who  read  in  the 
right  ways  of  the  Lord. 

If  the  writer  in  any  thing  seems  pointedly  severe,  it  is  not 
because  of  any  lack  of  tenderness  to  those  who  differ,  but 
because  he  feels  for  the  bleeding  cause  of  Christ,  and  feels 
a  holy  indignancy  against  the  propagation  of  those  delusions 
that  are  breeding  so  many  divisions,  and  are  are  so  perfectly 
unfounded  in  the  word  of  God,  and  mislead  so  many  excel- 
lent minds,  during  all  their  lives,  and  often  lead  them  to  do 
more  hurt  than  good,  notwithstanding  they  have  good  in- 
tentions. 

If  a  Minister  or  a  Christian  support,  during  all  his  life,  ei- 
ther the  treasonable  jurisdiction  of  the  Pope  over  Christian- 
ity— or  that  of  the  National  Governments — or  that  of  the 
Civil  and  Episcopal  Government  of  England — or  that  of  the 
Episcopal  Government  in  the  United  States,  or  that  of  the 
Presbyterian  Aristocracies — or  that  of  the  Methodist  Episco- 
pal Bishops,  and  subordinate  rulers,  or  that  of  any  other  com- 
peting fold,  or  jurisdiction,  that  hinders  the  unlimited,  unri- 


PREPARATORY    STATEMENT. 


vailed,  and  exclusive  jurisdiction  of  Jesus  Christ,  over  his 
own  cause,  and  supports  the  great  feeder,  or  supply,  of  all 
this  treason,  the  making  of  babes  Church  members,  within 
these  folds,  by  stratagem,  when  helpless;  and  if  he  supports 
the  deluding  of  parents,  by  false  pretences,  and  the  making 
of  them  the  blind  and  cruel  agents  in  enslaving  their  own, 
children,  in  this  way;  it  is  a  matter  of  serious  doubt  whether 
he  does  not  perform  more  evil  than  good,  during  his  life,  not- 
withstanding he  may  have  good  intentions,  and  may  actually 
accomplish  a  great  deal  of  good.  Thejauthor  now  looks  back 
upon  his  own  misguided  course,  in  this  mirror,  with  serious 
regret.  Minister  of  the  Gospel!  if  you  continue  this 
course,  even  though  you  now,  through  delusion,  refuse  to  look 
at  it,  yet  you  will  be  obliged  to  look  at  it  in  the  great  reck- 
oning day.  How  will  it  then  appear  to  you,  in  the  light  of 
eternity  !  Professed  Christian  !  if  you  support  this  evil,  how 
will  you  meet  it  at  the  bar  of  God  !  Whether  the  benevolent 
institutions  of  the  day  that  stand  connected  with  such  trea- 
son against  Heaven,  will  be  of  more  benefit  than  injury  to  the 
world, is  certainly  very  questionable.  Such  rulers  always  dis- 
play such  crooked  management  and  give  such  a  sectarian  turn 
and  selfish  direction  to  every  thing  under  their  control,  that 
the  ffcneral  movement  becomes  a  state  of  absolute  rivalship 
against  the  jurisdiction  of  Christ. 

Sir  Isaac  Newton,  after  examining  the  History  of  the  Bap- 
tists, from  the  apostolic  times  downward,  declared  of  them. 
(as  Winston  informs  us,)  that  they  were  the  only  communi- 
ty that  had  never  symbolized  with  antichrist,  (alluding  to 
their  uniform  recognition  of  the  exclusive  jurisdiction  of 
Jesus  Christ,)  and  that  "he  was  inclined  to  consider  them 
as  one  of  the  two  Witnesses  of  the  Apocalypse. 


LETTER     I. 

January  1,  1B40. 

To  my  Numerous  Christian  Friends  and  acquaintance  : 

The  recurrence  of  a  new  year's  day  reminds  us  of  time 
past,  the  rapidity  of  its  flight,  our  rapid  approach  to  the 
judgment,  and  that  whatever  we  do  for  the  prosperity  of  Zion 
must  be  done  soon. 

A  subject  has  rested  with  great  weight  upon  my  mind,  du- 
ring three  or  four  years  past,  which,  to  me,  appears  to  be  of 
great  importance.  Taking  one  side  of  the  question  invol- 
ved, tends,  in  my  view,  to  continue  and  increase  divisions 
among  Christians,  to  divide  and  weaken  their  influence,  to 
establish  more  firmly  sectarian  jars,  with  all  its  horrors,  to 
increase  and  foment  divisions  in  the  cause  of  benevolence, 
at  home  and  abroad,  and  thus  to  be  instrumental  in  the  ruin 
of  souls,  and  greatly  to  retard  the  millenial  day.  But  taking 
the  right  side  of  the  question,  to  me  seems  necessary,  in  order 
to  unite  the  influence  of  Christians  in  those  noble  objects,  to 
remove  divisions,  to  stop  the  mouth  of  gainsayers  and  infidels; 
and  to  "prepare  the  way  of  the  Lord" 

It  is  now  about  two  hundred  years  since  Christian  Baptism, 
a  positive  ordinance  of  Jesus  Christ*  was  actually  cashiered 
and  pushed  away  by  a  whole  kingdom,  in  ecclesiastical 
council,  at  Westminister,  and  something  substituted  in  its 
place,  of  mere  human  invention.  The  circumstances,  I  am 
sure,  are  not  generally  understood.  A  portion  of  Christen- 
dom still  honestly  and  conscientiously  cleave  to  Christian 
baptism  as  an  ordinance  of  Christ,  and  can  not,  dare  not,  ex- 
change it  for  a  mere  human  invention.  They  feel  that  thus 
to  alter  the  laws  of  Christ  by  human  legislation,  would  be  high 
treason  against  Heaven;  that  to  alter  the  laws  of  Christ  in; 
the  least,  is  to  establish  a  principle  which  would  admit  of  un- 
limited alterations  ;  that  to  discard  one  ordinance  or  law,  it 
to  establish  a  principle  that  is  unlimited  in  its  tendency  to 
add  others.  We  arc  strictly  forbidden  by  the  Saviour  from 
adding  any  thing  to,  or  taking  any  thing  from,  his  laws,  under 
the  severest  penalty.  (Rev.  xxii,  18,  19.)  We  believe  that 
a  portion  of  Christendom  have  been  blinded,  misled,  and  se- 
duced from  the  truth  by  the  inventions  of  men,  and  been 


12 

made  by  predecessors,  from  infancy  up,  the  unconscious  and 
unintentional  agents  in  promoting  a  systematic  delusion, 
which  has  been  appended  to  the  Christian  system  :  I  mean 
the  system  of  church  organization  that  stands  connected  with 
the  sprinkling  of  babes  and  of  adults,  and  thereby  discarding 
entirely,  as  it  does,  Christian  baptism. 

Is  Christ  divided?  Who  ever  authorized  the  formation  of 
churches  except  they  consist  of  professed  believers,  and  ex- 
cept they  profess  Christ  themselves,  by  baptism,  in  its  true 
sense,  after  conversion?  Surely  not  the  Lord  Jesus  Christ. 
Infant  baptism  is  among  the  many  errors  that  crept  into  the 
church  in  a  few  very  rare  cases,  somewhere  near  the  middle 
of  the  third  century.  But  it  was  baptism.,  not  sprinkling,  un- 
til the  last  part  of  the  sixteenth  century,  or  the  beginning  of 
the  seventeenth.  The  system,  since  that  time,  of  organizing 
churches, chiefly  by  the  mere  sprinkling  of  unconscious  babes, 
a  totally  unauthorized  ceremony,  and  when  in  the  Bible  there 
is  not  the  least  shadow  of  any  authority  for  applyiug  baptism 
at  all  to  such  sujects,  and  the  human  constitutions,  necessary 
to  hold  such  churches  together,  has  a  totally  disorganizing 
tendency  upon  Jesus  Christ's  kingdom,  establishes  a  rival 
competition  between  the  organizations, — establishes  a  prece- 
dent unlimited  in  its  tendency  of  forming  another  and  ano- 
ther organization,  according  to  human  caprice,  and  therefore 
leads  to  endless  jars  and  broils  among  the  friends  of  Christ. 
Who  can  think  of  the  evils  that  have  followed  from  such  ri- 
val organizations,  during  the  whole  period,  the  unkind  mis- 
representations, the  criminations,  and  recriminations,  the 
mutual  jealousies,  the  obstacles  thrown  in  the  way  of  Christ's 
organization,  defeating  as  it  does  the  efforts  and  success  of 
those  who  cleave  to  it,  the  evils  of  a  separate  train  of  cxpen- 
Ces  in  building  separate  houses  of  worship,  supporting  a  sepa- 
rate and  rival  ministry, — the  hostility  of  all  this  against  the 
heart  and  soul  of  the  dear  Saviour,  who  prayed  that  all  his 
people  might  be  one;  the  weakening  of  Christian  influence; 
the  discouragements  thus  thrown  in  the  way  of  those  on 
both  sides  who  would  wish  to  do  right,  if  they  only  under- 
stood the  cause  and  cure  of  the  troubles,  and  the  tendency  of 
this  whole  state  of  things,  to  feast  the  infidel,  to  ruin  souls, 
and  to  retard  the  millenium,  without  being  sick  and  distressed 
beyond  measure  ? 

And  what  is  peculiarly  wounding,  is,  that  these  rival  or- 
ganizations are  carried  by  the  dear,  well-meaning  missiona- 
ries among  the  poor,  blind  heathen,  with  the  certain  prospect 
of  a  similar    train  of  evils    to  bs  introJuced,   together  with 


13 

Christianity,  among  them,  and  perhaps  to  be  of  long  dura- 
tion. Infidels,  among  the  heathen,  are  already  fortifying  their 
minds  against  the  gospel  on  account  of  the  sectarianism  that 
accompanies  it.  And  with  us  at  home  the  greatest  obstacles 
in  the  way  of  extending  the  cause  of  Christ  grow  out  of  these 
rival  organizations.  Behold,  how  the  hearts  of  the  dear  min- 
isters and  Christians  in  these  organizations  are  discouraged, 
how  the  scoffers  and  infidels  embolden  each  other,  how  jeal- 
ous the  unconverted  are  that  we  possess  a  selfish  and  sectari- 
an spirit,  and  how  exceedingly  difficult  it  has  become  to  get 
near  them,  or  them  near  us,  that  we  may  do  them  good,  on 
account  of  this  slate  of  things.  It  is,  in  my  opinion,  chiefly 
owing  to  these  sectarian  organizations  and  their  effects,  that 
efforts  in  promoting  revivals  have  become  so  unsuccessful 
of  late. 

In  the  apostolic  time  it  was  not  so.  Then  revivals  accom- 
panied the  ministers  and  churches  everywhere.  God  is  now 
just  as  ready  to  give  his  Spirit  as  then.  The  reason  of  the 
superior  success  then,  more  than  now,  must  be  because  then 
''the  multitude  of  them  that  believed  were  of  one  heart  and 
one  soul"  then,  in  one  spirit  were  they  all  baptized  into  one 
body."  Then  the  apostles  nipt  every  division  in  the  bud, 
and  a  rival  fold  would  not  have  been  endured  for  a  moment. 

The  question  arises,  what  inventions  of  men,  and  delusive 
systems,  what  human  constitution  of  a  delusive  tendency, 
empowering  the  few  to  govern  the  many,  and  keep  them  un- 
dtr,-what  change  of  ordinances,  what  lording  over  God's 
heritage,  by  spiritual  wickedness  in  high  places,  ami  what 
organizations,  adapted  to  perpetuate  these  evils,  have  been 
oppented  to  the  Christian  system  ?  If  1  can  start  some  points, 
give  some  hints,  and  afford  some  relief,  even  to  one  mind,  and 
correct  some  of  my  past  teaching,  and  help  even  one  out  of 
trouble,   I  shall  have  done  something. 

The  eight  hundred  million  of  our  race  on  the  globe  die  a^ 
bout  as  fust  as  to  include  that  whole  number  during  every 
thirty-two  years.  This  will  be,  on  an  average,  about  twenty- 
live  million  each  year,  two  million  and  more  each  month, 
five  hundred  and  twenty-one  thousand  each  week,  sixty-eight 
thousand  each  day,  nearly  three  thousand  each  hour,  and  for- 
ty-eight each  minute.  During  the  two  hundred  years  that 
these  rival  and  contending  churcli  organizations  have  exist- 
ed, about  five  billion,  or  five  thousand  million  of  soulshave 
passed  into  eternity.     The  subject  swells  in  magnitude  be- 

B 


14 

yond  description.  It  is  not  a  little  petty  question  about  how 
much  water  1  or  a  question  where  every  man  may  follow  his 
own  blind  feelings,  and  falsely  call  them  conscience.  It  is  a 
question  involving  the  greatest  and  most  important  principles 
cunceivable,  all  of  them  having  a  directbearing  upon  the  con- 
version of  the  world.  They  relate  to  the  rival  and  contend- 
ing systems  of  church  organization.  Whichever  side  is  in 
the  wrong  has  a  vast  load  of  responsibility  in  holding  up  a 
system  productive  of  all  these  evils,  as  well  as  each  individu- 
al under  it,  who  aids  in  its  support. 

Must  things  remain  so?  Can  they  never  be  adjusted  and 
settled  ?  Souls  are  fast  perishing.  The  subject  is  too  great 
to  lie  neglected.  We  must  know  how,  and  when,  and  where, 
these  divisions,  and  rivalships,  and  jars  began,  and  how  they 
have  been  continued,  in  order  to  know  the  remedy.  For  one 
so  insignificant  as  myself  to  attempt  any  thing  of  the  kind 
may  be  thought  foolish.  Nothing  but  a  fear  that  more  able 
persons  will  neglect  it,  and  a  desire  to  do  what  I  can,  before 
I  go  to  the  judgment,  and  a  consciousness  that  I  was  blinded 
and  in  the  wrong  a  great  many  years,  could  induce  me  to  it. 
I  know  that  the  delusions  connected  with  infant  sprinkling, 
and  that  whole  way  of  church  organization,  (for  I  must  speak 
out,)  are  of  a  peculiarly  blinding,  darkening,  deluding  nature  ; 
and  in  my  opinion  this  delusion,  as  a  system  of  church  or- 
ganization, is  stronger  than  any  delusion  with  which  I  have 
ever  been  acquainted.  Another  strong  delusion  once  cost 
me  much  effort;  but  this  has  cost  me  far  more.  I  know  that 
thousands  of  honest  minds  are  willing  to  do  right,  if  they  on- 
ly understood  the  subject.  Conviction  with  those  whose 
minds  are  made  up  i3  not  to  be  expected;  because  delusion 
is  so  evasive  there  is  no  reasoning  with  it.  All  I  can  hope 
is  to  help  some  {ew  honest  minds. 


LETTER    II. 

THE    LAW    ON    BAPTISM. 

When  Jesus  Christ  commands  all  true  believers  to  be  bap- 
tized, and  his  ministers  to  baptize  them,  what  does  he  mean 
by  that  law  ? 

Baplizo  is  the  Greek  word  used  by  our  Savior,  in  the  law 
and  it  has  become  anglicised  within  the  last  three  centuries,' 
by  those  who  did  not  wish  the  people  to  understand  its  real 


15 

meaning.  If  there  had  been  any  other  ordinance  equally  dis- 
agreeable to  human  nature,  and  one  they  wished  to  alter, 
they  probably  would  have  transferred  also  the  Greek  of  that. 
Common  people  can  not  know  its  meaning  only  from  Greek 
dictionaries,  and  from  the  use  of  it,  also,  before  the  ordinance 
of  baptism  was  changed.  Because,  the  common  rule  with 
lexicographers  is  to  define  words,  in  English,  and  other  dic- 
tionaries, first  according  to  their  primary  meaning,  and  then, 
if  any  considerable  portion  of  people,  at  the  time,use  the  word 
in  a  new  sense,  to  add  that  also.  Dr.  Webster  somewhere 
says,  we  may  use  a  word  in  any  sense  we  please,  if  we  only 
define  what  we  really  do  mean  by  it.  Ever  since  the  ordi- 
nance of  baptismwas  changed,  some  two  hundred  years  ago, 
by  the  British  Parliament,*  and  by  the  Westminster  Assem- 
bly by  a  majority  of  one, f  and  a  new  ceremony,  invented  by 
men,  to  supply  its  place,  efforts  have  been  constantly  made 
to  ha»'e  baptizo  so  construed  as  to  favor  that  treasonable  crime 
against  heaven.  But  the  Lord  in  his  providence  has  laugh- 
ed all  these  efforts  to  scorn. 

To  use  the  word  baptizo,  according  to  the  sense  of  those 
who  have  done  this  deed,  is  by  no  means  ascertaining  the 
mind  of  Christ.  Its  modern  use  by  the  sprinklers  is  by  no 
mean3  the  test.  Its  use  before  that  treasonable  crime,  is  the 
only  true  test.  We  might  just  as  well  construe  the  word 
"pay,"  in  a  civil  law,  and  say  it  means  to  run  away — to  evade, 
because  some  in  modern  times  use  the  word  in  that  sense  ; 
as  to  define  baptizo  according  to  the  use  of  it  by  those  du- 
ring the  last  two  hundred  years,  who  have  in  fact  totaly  eva- 
ded its  force.  Our  question  is, — What  did  Christ  mean  I  not 
what  alterations  of  it  have  these  made. 

In  Wilson's  Christian  Dictionary,  1678,  baptizo  is  render- 
ed to  dip  into  the  water,  or  plunge  one  into  the  water. 

In  Dr.  William  Young's  Dictionary  it  is  rendered  to  dip, 
all  over,  to  wash,  to  baptize. 

In  the  Greek  Dictionary  ofSchleusner  it  is  rendered,  to 
immerse,  to  plunge,  to  sink  into  water. 

In  the  Greek  Dictionary  of  Charles  Richardson,  justly  es- 
teemed the  most  valuable  one  ever  published,  it  is  renderd,  to 
dip,  or  merge  in  water,  to  sink,  to  plunge,  to  immerse. 

In  the  Greek  Dictionary  of  the  learned  John  Jones,  it  is 
rendered,  in  the  first  person,  I  plunge,  I  plunge  in  water,  I 
bury,  I  overwhelm. 

•  At  1644.     1  At  1643 


16 

In  Pickerings  Greek  Dictionary,  it  is  rendered,  to  dip,  im- 
merse, submerge,  plunge,  sink. 

In  Donnegan's  Greek  Dictionary,*  it  is  rendered,  to  im- 
merse, submerge,  saturate,  drench,  &c. 

In  Grove's  Greek  Dictionary,  and  also  in  that  of  Robert- 
son,it  is  rendered  substantially  in  the  same  way,  unless  one  of 
them  has  added  a  modern  use  of  it,  as  a  sixth  or  seventh  de- 
finition. 

In  Schrevilius'  Lexicon,  17th  edilion,  improved  by  Hill, 
Bowyer,  and  Entick,  it  is  rendered  into  Latin,  by  mergo, 
abluo,  lavo — that  is,  to  immerse,  to  baptize,  to  wash  away, 
to  wash. 

In  the  twelfth  edition,  however,  London  1738,  Baptizo  has 
in  the  same  lexicon,  but  two  definitions,  to  wit,  mergo,  and 
lavo, — to  immerse,  to  wash.  Four  new  definitions  have  been 
added  then, in  that  same  author's  Lexicon,  since  his  death,  and 
since  1738.  This  demonstrates  intentional  corruption  some- 
where. 

One  or  two  of  the  above  authors,  have  added  sprinkle  as  a 
seventh  or  eighth  definition  also,  within  some  ten  years  past, 
but  with  an  asterisk,  thereby  apprising  us  that  it  is  a  very 
modern  definition.  Many  of  the  other  remote  definitions,  af- 
ter the  primary,  have  also  been  added  in  modern  times.  It  is 
certain  Jesus  Christ  in  his  law  could  have  had  no  allusion  to 
any  of  these  secondary  or  remote  definitions,  added  within 
the  last  fifty  years,  and  so  many  centuries  since  the  law  was 
made.  By  having  Baptizo  in  some  lexicons  rendered  into 
Latin,  and  of  late  by  six  Latin  words,  each  of  which,  of  itself, 
has  often  some  six  or  eight  definitions,  and  by  assuming  that 
Baptizo  has  all  the  various  meanings  of  all  these  six  Latin 
words,  many,  through  the  impulse  of  their  delusion,  helping 
along  the  mistake,  have  been  grossly  misled  and  deceived,  and 
been  led  in  this  way  to  deceive  thousands  of  others,  not  know- 
ing what  they  did. 

The  Dictionary  of  the  learned  Bailey,  justly  esteemed  one 
of  the  most  accurate  of  any  ever  published,  gives  immerse  as 
the  definition  ofBaptizo. 

Butterworth  renders  Baptize  to  dip,  immerse,  or  plunge. 

In  the  Dictionay  of  the  very  learned  and  celebrated  John 
Ash,  London,  1775,  Baptize  is  rendered  to  dip,  to  plunge,  to 
overwhelm,  to  administer  Baptism, 

*  Small  edition. 


17 

Baptism  he  renders  an  immersion  in  water,  a  washing  by 
immersion,  a  Christianordinance,  whereby  a  person  "puts  on 
Christ"  or,  makes  a  public  profession  of  the  Christian  reli- 
gion. 

Baptizo :  "  In  its  primary  and  radical  sense,  I  cover  with 
water." — Ewing-''s  Diet. 

To  the  same  effect  are  Stourdza,  Greenfield,  Junius,  Cal- 
met,  Bucheners,  and  many  others. 

The  Greek  Church  unanimously  give  the  same  meaning 
to  the  word  baptizo,  and  have  always  unanimously  practised 
immersion.  They  certainly  know  the  meaning  of  their  own 
language. 

It  is  those  who  hold  that  the  rulers  over  the  Church  had 
a  right  to  alter  the  ordinances,  and  make  new  laws  for  the 
Church,  that  have,  since  1556,  introduced  another  custom,  and 
falsely  caled  it  baptism,  and  procured  it  to  be  established,  in 
the  year  1644,  by  Parliamentary  law.  Of  this  we  are  in- 
formed by  Dr.  Gill  and  John  Floyer.  The  original  law  of 
1534,  enforced  immersion,  and  those  who  were  not  baptized 
were  to  betreated  as  outlaws.  The  act  of  Parliament  of  1644, 
repealed  so  much  of  the  old  law  as  enforced  immersion,  and 
enforced  sprinkling  in  its  stead,  and  left  the  original  penalty 
annexed  to  sprinkling.  After  this,  those  who  were  not  sprink- 
led were  treated  as  outlaws. 

After  my  investigations,  I  affirm  with  boldness,  that  not  a 
Lexican  can  be  found,  published  previous  to  1644,  that  gives 
anv  other  definition  to  baptizo  than  immerse;  all  other  defi- 
nitions have  been  added  since  by  designing  men. 

By  perverting  the  translation  of  the  Scriptures,  by  infu- 
sing delusion,  and  the  strong  love  of  our  own  party,  into 
the  youthful  mind — by  excluding  the  true  History  of  what 
has  been  done  in  the  way  of  alterations,  from  all  the  schools 
and  colleges,  thereby  keeping  the  youth,  in  all  his  studies, 
ina  state  of  ignorance  of  these  facts — by  introducing  such 
Lexicons  only  for  a  long  time  among  the  youth  as  mislead — 
by  teaching  the  youth  that  baptizo  has  as  many  meanings  as 
all  the  Lutin  words  put  together  by  which  it  is  defined,  (many 
of  which  have  been  rorruply  added,  within  the  last 75  ye;ns,) 
tow  making  baptizo  mean  almost  any  thing  and  every  thing 
— by  the  strong  cooperation  of  the  force  of  habit,  and  of  re- 
.«})••(•  t  for  parents  and  associates,  with  the  help  of  the  pride  of 
consistency — and  by  the  strong  delusions  thus  engendered, 
through  purty  feelings,  and  a  sort  of  determination,  like  par- 
alitica, to  sustain  the  sect,  at  all  hazards,  ma- 
ny minds,  otherwise  enlightened,  have  become  as  blind  on  this 


18 

subject  as  though  they  were  covered  over  with  thick  Egypt- 
ian darkness.  I  speak  all  this  from  experience,  and  from  a 
review  of  myself  and  former  associates. 

In  the  first  formation  of  language,  words  were  arbitrary 
sounds,  and  no  word  had  more  than  one  meaning.  That 
meaning,  with  every  word,  is  now  called  its  -primary  ;  and 
is  usually  given  in  dictionaries,  as  the  first  definition.  In  all 
the  dictionaries  in  the  world,  immerse  is  given  as  this  pri- 
mary meaning  of  Baptizo,  and  immersion  of  baptisma. 

The  effect  of  the  action  contained  in  verbs  is  often  impro- 
perly given  as  a  secondary  or  remote  definition  of  those  words. 
To  shew  how    this  is    adapted    to  mislead  from  the   truth, 
let  us  notice  the   effects  of  this  way  of  defining  verbs,  as  in 
the  word  Dip.     Every  one  knows  what  is  the  real  meaning 
of  this  word.     But  the  effect  of  dipping  in  dye  is  to  color,  of 
dipping  in  clean  water,  is  to  cleanse  or  wash,  of  dipping  in 
filth,  is  to  besmear,  of  clipping  a  hot  iron  in  water  is  to  boil 
the  water  and  cool  the  iron,  of  dipping  an  animal  into  strong 
ley-  is  to  take  off  the  skin,  and  of  dipping  a  vessel  into  a 
neighbor's  grain,  is  to  steal.     Some  lexicographers  after  ren- 
dering dip  by  immerse,  as  the  primary  meaning,  are  just  as 
unphilosophical  in  giving  multitudinous  definitions  as  if  they 
were  to  add,  to  color,  to  cleanse  or  wash,  to  besmear,  to  boil, 
to  cool,  to  skin,  or  to  steal,  as  definitions  of  this  word.     If  a 
law  existed,  and  dip  were  the  primary  action  enforced  in  that 
law,  how  absurd  it  would  be  to  take  those  remote  definitions, 
and  by  boiling,  cooling,  skinning,  or  stealing,  hold  out  the 
pretence  that  the  law  had  been  obeyed.     This  shows  how 
words  acquires  econdary  and  remote  definitions  which  do  not, 
on  any  philosophical  principle,  fairly  belong  to  them.     Ev- 
ery body  can  see  that  these  remote  definitions  do  not  express 
the  real  legitimate  meaning  of  the  word,  but  only  the  effects 
of  the  action  implied  in  that  verb,  and  exceedingly  contradic* 
tory  under  different  circumstances. 

Now  Baptizo  is  perfectly  parallel  to  the  English  word  dip, 
and  the  necessity  of  taking  the  primary,  as  the  real  meaning 
of  the  law  expressed  by  Baptizo,  is  just  as  plain  as  it  is  in  the 
above  instance  of  dip.  And  it  would  be  perfectly  absurd  to 
construe  the  law  by  the  second,  third,  fourth,  fifth,  or  sixth, 
or  any  other  remote  or  contradictory  definitions,  or  by  any 
modern  definition  tacked  on  for  sectarian  purposes,  1700  years 
after  the  law  was  made,  or  by  any  modern  definition  tacked 
on  to  the  word  in  a  lexicon,  an  hundred  years  after  the  death 
of  the  author,  by  persons  who  wished  to  avoid  the  real  law, 
and  to  bring  a  substitute  for  it  into  general  use. 


19 

The  word  pay  signifies  the  discharge  of  a  debt.  But  when 
an  insolvent  dies  or  absconds,  it  is  often  said  he  has  paid  his 
debts.  How  perfectly  iniquitous  it  would  be  to  construe  a 
law,  of  which  pay  is  the  prominent  word,  and  to  say  the  in- 
tent of  the  law  is  fulfilled  by  dying  or  absconding.  But  this 
is  no  more  iniquitous  than  it  is  to  pretend  that  the  law  injwhich 
Baptizo  is  the  prominent  word,  is  fulfilled  by  conforming  to 
any  remote,  modern,  or  corrupt  and  unphilosophical  defini- 
tions. 

The  man  who  insists  that  the  law  of  Christ  is  fulfilled  by 
pouring  or  sprinkling,  acts  on  the  same  principle  that  would 
justify  another  in  saying  that  boiling,  cooling,  skinning,  or 
stealing.are  the  fulfilment  of  that  law,  and  that  Christ  meant  to 
enforce  stealing. 

The  man  who  insists  that  baptizo  signifies  to  cleanse,  has 
just  as  good  ground  for  his  assertion,  as  another  has  who  as- 
serts that  it  signifies  to  besmear,  or  to  color,*  Such  trifling 
with  the  law  of  Christ,  were  it  not  for  the  delusions  from  in- 
fancy up  in  those  minds  who  are  guilty  of  it,  would  be  treason- 
able, profane,  rebellious  and  wicked  beyond  description. 
As  to  the  amount  of  mitigation  on  account  of  this  delusion, 
the  Searcher  of  hearts  will  judge,  as  well  as  the  extent  of  the 
guilt  for  neglecting,  or  refusing  to  know  the  law. 

Dr.  Campbell,  of  Aberdeen  College,  says,  baptizo,  both  in 
sacred  authors  and  classical,  signifies,  to  dip,  to  plunge,  to  im- 
merse. 

John  Calvin  says,  to  baptize,  signifies  to  immerse,  and  it  is 
certain  that  immersion  was  the  practice  of  the  ancient  church. 

Grotius  says,  that  baptism  used  to  be  performed  by  immer- 
sion, and  not  pouring,  as  appears  from  the  proper  significa- 
tion of  the  word,  and  the  places  chosen,"  &c. 

The  very  learned  Joseph  Mede  says,  there  was  no  such 
thing  as  sprinkling  for  a  great  many  centuries  after  Christ. 

*  I  was  conversing,  not  long  since,  with  a  very  candid  Presbyterian  minister, 
Rev.  Mr.  Goodell,  of  Clark  son,  a  thorough  linguist,  and  a  teacher  in  the  Acad- 
omy  in  that  place,  who  perfectly  coincided  in  all  these  views.  "Fxcio/'he 
said,  "  to  which  some  twenty  definitions  are  tacked  in  the  dictionaries,  nf- 
ter  all,  in  fact,  has  but  one  real,  primary  meaning,  to  wit,  to  <\n  or  m.ke.  All 
theoihfMs"  he  said,  "  are  cither  an  expression  of  tho  effects  ..t  the  legitimate 
action  belonging  to  the  word,  or  are  some  modern  definitions  'added."  What 
then,  said  I  to  him,  is  the  real  meaning  of  the  word  Baptizo t  "  To  immerse," 
was  his  reply.  "To  dye,  and  to  wash,  or  ejeanso,  ore  only  the  effects  of  the 
.ate  action  belonging  to  the  word,  and  ore  not,  Strictly,  n.  definition  of  it." 
*..r  sitting  by  inquired,  "Is  there  ony  other  GsYttk  word  that  will  as  well 
express  immense  as  Baptizo?  Mr.  (i.  leplied,  "  No.  Duptoand  Duno  signi- 
fy to  dive,  ond  do  not  as  well  express  immerse  as  Baptizo  " 


20 

Beza  says,  Christ  commanded  us  to  be  baptized,  by  which 
word  it  is  certain  immersion  is  signified. 

Luther  says,  baptism  may  be  rendered  a  dipping,  when  we 
dip  something  in  water,  that  it  may  be  entirely  covered  with 
water. 

Venema  says.the  word  baptizo  is  no  where  used  in  the  scrip- 
ture for  sprinkling. 

Buddeus  says,  the  words  baptizo  and  baptismos  are  never 
to  be  interpreted  of  aspersions,  but  always  of  immersions. 

Salmasius  says,  baptism  is  immersion,  and  was  administer- 
ed informer  times  according  to  the  force  and  meaning  of  the 
word. 

Vitringa  says,  the  act  of  baptizing  is  the  immersion  of  be- 
lievers in  water. 

Gustlerius  says,  to  baptize  is  undoubtedly  to  immerse,  to 
dip. 

Dr.  Daniel  Rogers,  a  learned  Episcopalian,  says,  "  that  the 
minister  is  to  dip  in  water,  the  word  baptizo  notes  it.  None 
of  old  were  wont  to  be  sprinkled." 

The  twelve  last,  are  learned  and  standard  pa3do"baptist 
authors,  and  many  of  them  teachers  in  Psedobaptist  Semina- 
ries. The  authors  of  the  above  lexicons,  are  all  supposed  to 
be   paadobaptists,  except  Buttorworth. 

"  It  cannot  be  denied  that  the  native  signification  of  the 
word  baptizien  is  to  plunge  to  dip."  Witsius,  Econ.  of  Gov. 
Lib.  4  Chap.  16.  Sec.  13. 

"  The  original  and  natural  signification  of  the  word  Baptizo 
imports  to  dip."     Ridgely's  Body  of  Divinity. 

"  The  very  word  Baptizo,  signifies  to  immerse.  Calviri. 
With  such  testimony  from  so  many  of  the  most  learned  and 
standard  authors,  and  scarce  one  of  them  a  Baptist,  and  not 
a  single  standard  author  in  the  world  bearing  a  contrary  testa- 
mony,  and  especially  with  such  unity  of  definition  from  Greek 
dictionaries,  how  clear  is  its  meaning.  We  might  as  well 
dispute  the  meaning  of  the  word  pay,  in  a  law  requiring  a 
man  to  pay  his  debts,  as  to  dispute  the  meaning  of  the  words 
baptize  and  baptism,  in  the  law  of  Christ,  where  he  commands 
all  believers  to  be  baptized,  and  all  ministers  to  baptize  them. 
Our  saviour  knew  what  he  said,  and  he  meant  what  he  said, 
when  he  commanded  baptism.  He  knew  all  the  objections 
which  pride  would  raise,  and  all  the  inconveniences  atten- 
ding it ;  and  that  ithad  nothing  in  it  that  was  fashionable,  or 
gratifying,  or  inviting,  to  a  single  feeling  of  the  natural  heart. 
But  for  each  of  these  reasons  it  is  so  murh  the  better,  as  it 
tests  the  entire  acquiescence  of  the  soul  in  his  will,  far  more 


2t 

than  the  anxious  seat,  or  anything  else  with  which  we  have 
ever  been  acquainted  ;  and  being  public,  this  submission  to 
him  is  publicly  made  before  the  world.  The  public  act  of 
leaving  the  world-of  going  into  his  kingdom,  and  of  yielding 
to  his  authority,  and  in  this  self-denying  way,  is  just  what  he 
requires  of  every  one  that  is  born  again.  "  Except  a  man  be 
born  of  water,  &c,  John  iii.  5,  (An  expression,  which  Wall 
tells  us,  was  always  construed  to  mean  Baptism,  until  John 
Calvin's  time,)  as  well  as  "  of  the  Spirit  he  cannot  enter  into 
the  Kingdom  of  God  :"  i.  e.  his  kingdom  on  earth.  John,  iii.  2. 

If  the  Saviour  had  commanded  sprinkling-  in  the  the  law, 
pouring  and  immersion  would  be  wrong — a  total  failure  to 
obey,  an  addition  to  or  a  taking  from  the  law  of  Christ,  a  crime 
which  is  expressly  prohibited  under  the  severest  penalties. 
Rev.  18—22. 

If  he  had  commanded  pouring,  then  immersion  and  sprink- 
ling, for  the  same  reasons,  would  be  a  failure  to  obey  the  law, 
and  an  exposure  to  the  same  penalty  for  the  same  reasons. 

But  as  he  has  commanded  immersion,  sprinkling  and  pour- 
ing, for  the  same  reasons,  are  a  total  failure  to  fulfilthe  law, 
and  the  observance  of  them,  'madding  to,  and  taking  from 
that  law,  a  crime  which  is  threatened  with  that  awful  penalty. 

As  well  might  a  person  at  the  Sacramental  table,  by  put- 
ting a  crumb  of  the  bread  in  his  rfocket,  pretend  he  had  fulfil- 
led the  law  requiring  him  to  cat  it,  and  by  putting  a  drop  of 
the  wine  on  his  face,  pretend  he  had  obeyed  the  law  requiring 
him  to  drink  it,  as  for  a  person  by  sprinkling  or  pouring  to 
pretend  he  has  fulfilled  the  law  of  Christ,  enforcing  baptism. 

Sprinkling  und  pouring  are  not  baptism,  are  not  the  things 
commanded,  and  therefore  to  observe  them  is  adding  to,  and 
taking  from  the  law  of  God,  a  crime.'to  which  an  awful  penal- 
ty is  annexed  in  the  passage  above  referred  to. 

It  results  from  all  this  that  when  we  were  sprinkled  our- 
selves, we  were  not  baptized.  The  mode  of  baptism  is  the 
mode  of  immersion.  Spriklingand  pouring  are  not  the  thing 
which  Christ  commands,  and  are  not  even  the  mimicry  of  it, 
hut  the  evasion.  The  man  who  evades  the  payment  of  a  debt 
11  think  he  has  paid  it,  as  the  man  who  is  sprinkled 
think  he  has  been  baptized.  It  results,  also,  that  when  we, 
as  ministers,  used  to  wet  the  face,  and  say,  "  /  baptize  thro;' 
&c,  we  did  not  tell  the  truth  in  fact ;  hut  it  was  a  falsehood  in 
fact.  We  were  not  then  conscious,  that  it  was  a  fal-ehood, 
and  were  as  honest  as  people  are  in  any  other  delusion.  But 
we  could  not  do  it  again, lifter  thus  having  the  subject  demon- 
strated to  us,  without  '*  lying  to  the  Holy  Ghost.'1       We  arc 


22 

not  excusable  for  any  delusion,  because  we  are  bound  to  know 
the  truth.  For  the  dear  ministers  of  the  gospel  publicly  to 
falsify  the  truth,  in  fact,  however  earnest  in  heart  they  may  be, 
and  to  do  it  in  the  name  of  the  sacred  Trinity,  is  extremely 
to  be  regretted.  Who  hath  required  this  at  your  hand  ?  Bap- 
tism is  that  which  Christ  requires  ;  but  the  other  ceremony, 
falsely  called  baptism, adapted  as  it  is  to  change  and  evade  the 
real  ordinance,  to  alter  the  laws  of  Christ,  to  perpetuate  de- 
lusion ;  and  adapted  as  it  is,  if  universally  practiced,  totally  to 
annihilate  and  remove  from  the  world,  the  real  ordinance  of 
Christ,  is  what  I  dare  not  do  ;and  I  believe  the  time  is  not  far 
distant  when  no  enlightened  minister  will  dare  to  do  it.  For 
me  to  do  it,  after  my  examination  of  the  subject,  would  be 
conscious  profanity.  When  I  used  to  do  it  I  was  under  a  de- 
lusion, fixed  upon  me  in  my  childhood,  by  others. 

It  results  especially  that  those  who  were  sprinkled  in  in- 
fancy, and  had  this  false  declaration  uttered  with  the  ceremo- 
ny, were  no  more  baptized  in  reality,  than  the  child  where  the 
Roman  Catholic  held  up  his  hand,  and  said  the  words,  "  I  bap- 
tize," &c,  without  any  water  ;  or  the  other  case  where  anoth- 
er Roman  Catholic  sprinkled  sand,  and  profanely  said  the 
words.  Who  ever  required  this  at  the  hands  of  those  who  do 
it?  "If  any  man  shall  au^l — to  him  shall  be  added  all  the 
plagues."  Carrying  a  babe  to  the  anxious  seat,  that  he  may 
excuse  himself  when  he  grows  up,  would  be  just  as  rational 
as  to  sprinkle  him  in  infancy,  that  he  may  evade  Christian 
baptism,  after  he  grows  up,  and  becomes  converted. 

It  results  also  that  those  churches  that  are  organized  mere- 
ly on  infant  sprinkling,  are  organized  without  Christian  bap- 
tism.  They  depend  upon  a  constitution  which  is  the  inven- 
tion of  men  in  order  to  keep  them  together.  And  those  who 
remain  connected  with  this  way  of  organizing  churches,  are 
responsible  for  all  the  evils  and  all  the  divisions  that  result 
from  it. 

If  Jesus  Christ's  way  of  organizing  churches  presents  Him- 
self as  sole  lawgiver  and  Ruler,  his  own  revealed  constitution 
as  the  foundation, His  jurisdiction  over  christians  as  exclusive, 
baptism  after  believing  as  the  public  transaction  whereby 
members  are  admitted,  and  excludes  unconscious  babes,  as 
well  as  all  the  unconverted  ;  and  if  he  commands  every  con- 
vert forthwith  to  join  his  church  in  His  way,  as  soon  as  con- 
verted, then  the  former  way  is  at  variance  with  Christ's  way, 
defeats  andhinders  it  and  keeps  back  a  great  many  of  Christ's 
redeemed  ones  from  joining  his  kingdom,  a  new  constitution 


23 

to  Christ's  laws,  contrary  to  Revelation,  xxii.  18,  19.  stands 
forth  in  bold  competition  against  Christ's  organization,  with 
separate  houses  of  worship,  a  separate  ministry,  and  separate 
expenses,  (which  if  not  properly  applied  are  wasted,)  and  it 
stands  forth  chargeable  with  all  the  sectarianism,  and  evils, 
and  injuries,  to  the  cause  of  Christ  which  result.  It  is  cer- 
tainly high  time  for  us  to  look  into  these  things,  and  search 
deep  for  the  root  of  these  evils,  and  that  all  return  to  primi- 
tive gospel  order. 


LETTER     III. 

HOW  IT   HAS  BEEN  VIEWED  IN  ALL  AGES. 

Are  my  Christian  friends,  and  former  associates  aware,  (I 
know  they  generally  are  not,)  how  many  of  the  most  learned 
authors  confirm  the  same  definition  of  baptizo,  which  we  have 
given,  and  of  baptism  as  being  immersion  only,  and  confirm 
the  fact  thst  immersion  has  always  been  considered  by  the 
church  of  Christ  as  being  indispensably  requisite  to  the  ordi- 
nance of  baptism,  from  the  days  of  the  apostles  until  now,  and 
still  is  by  all  Christians  in  all  parts  of  the  world,  except  those 
who  have  inherited  their  views  from  the  alterations  of  the  or- 
dinance in  England,  or  have  grown  up  in  nations  that  have 
derived  their  alteration  of  the  ordinance  from  the  church  of 
Home  ? 

Rev.  Moses  Stuart,  Professor  of  the  Andover  Paedobaptist 
Theological  Seminary,  says,  "  The  man  that  denies  that  im- 
mersion was  practiced  in  the  primitive  church,  for  several 
centuries  after  the  apostles,  must  possess  grest  want  of  can- 
dor or  be  unacquainted  with  church  history.  It  is  a  thing 
made  out.  So  indeed,  all  the  writers  who  have  thoroughly 
investigated  this  subject  conclude.  I  know  of  no  one  usage 
of  ancient  times,  which  seems  to  be  more  clearly  and  certain- 
ly made  out.  I  can  not  see  how  it  is  possible  for  any  candid 
man  who  examines  the  subject  to  deny  this."  This  is  can- 
did. When  he  still  practicesand  countenances  the  alteration 
of  Christ's  ordinance  after  all,  and  thus  by  his  great  influence 
sanctions  a  divided  state  of  the  church,  is  a  subject  which  he 
must  meet  at  the  tremendous  bar  of  God  Himself 

Moshiem,  one  of  the  most  candid,  and  learned,  and  faithful 
historians,  as  all  admit.says,  concerning  the  ceremonies  of  the 
first  century,  (Vol.  1.  p.  108)  "  The  sacrament  of  baptism  was 


24 

administered  in  this  century  apart  from  the  public  assemblies, 
in  places  appointed  and  prepared  for  that  purpose,  and  was 
performed  by  immersion  of  the  whole  body  in  the  baptismal 
font.u  The  same  author  in  describing  the  ceremonies  of  the 
second  century,  (Vol.  1.  p.  170,)  also  says,  "  The  persons 
that  were  to  be  baptized  after  they  had  repeated  the  creed, 
&c,  ware  immersed  underwater,  and  received  into  Christ's 
Kingdom  by  a  solemn  invocation  of  Father,  Son,  and  Holy 
Ghost,  according  to  the  express  command  of  our  blessed 
Lord."  This  last  clause  shows  us  very  clearly  what  was  the 
opinion  of  this  learned  man  concerning  the  import  of  the  com- 
mand of  Christ  on  this  subject. 

Bishop  Smith  of  the  episcopal  church,  Kentucky,  in  a  re- 
cent Sermon,  at  the  immersion  of  his  own  babe,  says. 

"  We  have  only  to  go  back  6  or  800  years,  and  immersion 
was  the  only  mode,  except  in  the  case  of  the  few  baptized  on 
their  beds,  when  death  was  near.  And  with  regard  to  such 
cases,  it  disqualified  its  recipient  for  holy  orders,  in  case  he 
recovered.  Immersion  was  not  only  universal,  6  or  800 
years  ago,  but  it  was  primitive,  and  apostolic,  no  case  of 
baptism  standing  on  record  by  any  other  mode  for  the  first 
three  hundred  years,  except  the  few  cases  of  those  baptized 
clinically,  i.  e.  lying  in  bed.  The  place  of  baptism  in  most 
cases,  the  significance  of  baptism,  the  washing  of  the  soul  in 
the  blood  of  the  atonement,  as  '  our  bodies  are  washed  in  pure 
water,'  Heb.  x.  22.  the  allusion  of  baptism  to  the  death  and 
reusrrection  of  Christ,' buried  with  him  in  baptism,'  all  con- 
tinue to  render  the  fact,  as  early  ascertained,  far  more  recon- 
cileablewith  scripture  than  any  contrary  theory  can  possibly 
be.  If  any  one  practice  of  the  early  church  is  clearly  ascer- 
tainable, it  is  immersion. 

He  also  asserts,  that "  The  bowl  and  sprinkling  are  strict- 
ly Genevan  in  their  origin,  i.  e.  were  introduced  by  Calvin  at 
Geneva,  as  the  Empedopidins  also  assert." 

In  relation  to  the  phrase,  Rom.  vi.  4,  and  Col.  ii.  12,  "  Bur- 
ied with  him  by  baptism,"  &c,  the  learned  Dr.  Cave,  Locke, 
Poole,  Burkitt,  Samuel  Clark,  the  Assembly  of  Divines,  John 
Calvin,  and  also  the  two  great  founders  of  Methodism,  John 
Wesley,  and  Adam  Clark,  all  agree  and  affirm  that  allusion 
is  here  made  to  immersion  as  the  baptism  of  those  times. 
John  Calvin  expressly  tells  us  that  immersion  was  always 
the  baptism  practiced  previous  to  this  time,  Inst.  Chr.  Relig. 
Dr.  Whitby,  a  very  learned  Episcopalian,  on  the  place  says, 
"  It  being  so  expressly  declared  here  (Rom.  vi.  4,  and  Col. 
ii.  12,)  that  we  were  buried  with  Christ  in  baptism,  by  being 


25 

buried  under  water •,  and  the  argument  to  oblige  us  to  a  con- 
formity to  his  death,  by  dying  to  sin, being  taken  thence;  and 
this  immersion  being  religiously  observed  by  all  christians  for 
thirteen  centuries,  and  approved  by  our  church  ;  and  the 
change  of  it  into  sprinkling  even  without  any  allowance  from 
the  Author  of  its  institution,  or  any  licence  from  any  council 
of  the  church  ;  it  were  to  be  wished  that  this  custom  (immer- 
sion) might  be  again  of  general  use."  We  notice  here  the 
substance  of  this  learned  Bishops  opinion  of  the  passage,  viz. 
that  the  fact  here  stands  by  the  apostle,  is,  that  in  baptism, 
we  turn  our  backs  upon  the  ways  of  the  world,  and  die  to  sin, 
and  we  are  buried  in  the  act  of  baptism,  and  then  are  raised 
to  a  spiritual  life  in  the  church,  in  which  we  are  thus  planted 
or  placed  ;  and  that  all  this  is  a  striking  parallel  to  the  death 
burial,  and  resurrection  of  Christ ;  and  that  these  facts  were 
notorious  to  those  churches  ;  and  that  the  apostle  states  these 
notorious  fact*,  in  order  to  press  the  argument  thence  derived, 
to  wit,  that  for  these  very  reasons,  professors  ought  "  to 
walk  in  newness  of  life."  As  Christ  after  his  resurrection 
lives  in  heaven,  so  we  after  our  resurrection,  at  our  baptism, 
should  live  in  the  church,  a  holy  life.  Now,  those  who  sprin- 
kle blot  out  the  whole  of  this  pungent  argument,  and  the 
whole  foundation  of  it  from  God's  book,  and  destroy  its  mean- 
ing. Is  there  no  danger  in  thus  taking  away  from  God's 
book  ?  If  we  may  take  away  this  argument  and  deny  the  fact, 
from  which  the  duty  enforced  is  drawn,  we  establish  a  prin- 
ciple that  will  lead  us  to  take  away  another,  and  another'  ar- 
gument, penned  by  the  Spirit  of  God,  and  another,  and  anoth- 
er fact,  though  stated  by  the  same  authority.  How  deeply 
does  tlii-  li Timed  Bishop  regret  this  course,  and  how  earnest- 
ly does  he  desire  the  restoration  of  the  original  ordinance. 

He  incidentally  states  here  two  great  facts,  well  known  in 
his  time,  to  wit,£r3*That  immersion  had  been  rcligously  ob- 
served by  all  Christians  for  thirteen  centuries,  and  that 
somewhere  between  the  beginning  of  the  fourteenth  century 
and  his  time,  the  ordinance  of  baptism  had  been  changed. 
have  a  proof  before  our  own  eyes,  in  these  passages, 
and  in  what  we  see  in  our  land,  that  this  ordinance  of  Christ 
has  been  changed.  The  Rantism  (sprinkling,)  and  the  Pcr- 
im  (pouring)  in  this  country,  are  radically  different  from 
the  Baptism,  (immersion),  enforced  by'Christ.  In'sprinkling 
and  pouring  there  is  no  burial :  no  resemblance  to  the  death, 
burial,  and  resurrection,  of  Christ.  The  reason  is,  they  are 
not  baptism,  but  something  else.     The  ordinance  has  been 

C 


26 

changed,  or  rather  exchanged.  Baptism  has  been  discar- 
ded, and  substitutes  been  adopted.  How  silly  would  the 
apostle  have  appeared,  if  he  had  said,  We  are  buried  with 
Christ  by  sprinkling  or  by  pouring.  It  is  a  falsehood  on  the 
face  of  it.  Pouring  and  sprinkling  are  not,  then,  the  baptism 
which  the  apostles  and  early  Christians  observed,  and  which 
Jesus  Christ  enforced.  They  are  only  a  substitute  and  cheat 
played  off  upon  the  community  by  popery,  by  the  British 
Parliament,  and  by  the  persecuting  bishops  of  England,  du- 
ring the  16th  and  17th  centuries,  and  by  other  coercive  au- 
thority. Afterwards,  the  practice  was  handed  along  from 
generation  to  generation,  parents  applying  it  to  their  babes 
for  a  long  time  with  a  superstitious  belief  that  it  was  necessa- 
ry to  their  salvation  and  with  tame  submission  to  the  rulers 
over  them.  So  strong  has  the  superstition  and  delusion  final- 
ly became,  that  it  is  now  almostimpossible  to  break  the  spell. 
Even  Free-masenry  and  Mormonism  are  not  stronger  delu- 
sions and  superstitions  than  the  baby-sprinkling  of  our  land. 
Sprinkling  and  pouring  were  not  the  ceremony  which  our  Sa- 
viour observed.  He  was  baptized, and  in  Jordan  ;  and  we  have 
proved  beyond  the  shadow  of  a  doubt,  that  to  be  baptized  was 
to  be  immersed.*  And  Jesus  being  immersed,  ascended  im- 
mediately out  of  the  water."  This  is  the  literal  tranalation. 
So  also  Philip  and  the  eunuch  descended  both  into  the  water, 
and  he  (in  Greek  baptized,)  in  English  immersed  him.  Sprin- 
kling and  pouring  then,  are  not  baptism.  Baptism  has  been 
exchanged  for  something  else.  Those  churches  who  simply 
sprinkle  and  pour  water,  have  no  baptism.  They  have  substi- 
tuted rantism,  and  perichysm,  and  discarded  baptism. 

All  the  learned  authors  agree  that  baptism  (in  the  Greek,) 
i.  e.  immersion  in  the  English,  was  the  uniform  practice  with 
all  christians  during  the  first  century,which  century  terminated 
with  the  death  of  Christ's  beloved  disciple  John.  There  is  not 
the  possibility  of  a  mistake.  Not  a  single  author  can  be  found, 
who  contradicts  this  historical  fact.  But  hundreds,  of  all  de- 
nominations bear  testimony  to  it.  If  you  ask  why  so  many 
blindly  take  the  side  of  the  sprinklers,  I  will  ask  you  why 
people  adopt  and  blindly  defend  so  many  other  delusions,  su- 
perstitions, anil  traditions  ?  and  your  answer  will  be  the  an- 
swer to  your  own  question.     And  if  you  ask  why  I  blindly 

*  "  The  travellers  rested  on  the  hanks  of  the  Jordan,  at  the  spot  where,  tradi- 
tion says,  the  Lord  washaptized.  They  bathed  in  the  stream,  the  water  was  a- 
bout  eight  feet  deep." 

This  is  from  the  N.  Y.  Evangelist,  a  Presbyterian  paper.  Wc  commend  it  to 
the  attention  of  such  as  doubt  that  the  Saviour  was  immersed 


27 

defended  the  wrong  side  of  this  question  so  long,  I  will  ask 
you  why  you,  and  many  thousands  of  others,  still  blindly  de- 
fend it,  and  you  will  answer  your  own  question.  The  real 
reason  is,  that  our  early  impressions,  all  our  early  reading-, 
feelings,  associations  and  interests,  were  on  that  side,  and  we 
were  blinded.  If  you  ask  what  difference  it  makes,  I  ask  you 
again,  what  difference  does  it  make  whether  we  obey  Christ 
in  anything  ?  Naaman,  the  leper,  must  not  only  wash,  but 
must  wash  in  Jordan,  and  must  wash  seven  times.  Wetting 
a  little,  would  not  have  answered ;  washing  even  six  times 
in  Jordan  would  not  have  answered  ;  and  washing  even  seven 
times  in  the  waters  of  Damascus,  would  not  have  answered. 
And  for  the  best  of  ail  reasons — the  principle  of  disobedience 
to  the  will  of  heaven  would  have  been  in  it.  The  form  is 
good  for  nothing  without  the  heart.  We  love  to  have  our  own 
will  gratified.  This  is  the  reason  why  implicit  obedience  to  the 
will  of  God  is  required;  towit,because  withoutentire  obedience 
we  have  our  own  will,  and  do  not  submit  to  the  will  of  God. 
And  there  is  no  such  thing  as  doing  right  unless  our  wills  are 
subjected  to  his.  This  is  the  reason  why  sprinkling  can  not 
possibly  be  right,  and  why  immersion  is  indispensable  ;  the 
one  is  having  our  own  blind  will,  or  with  a  blind  impulse  cal- 
led conscience,  to  make  a  good  enough  law  for  ourselves. 
The  other  is  taking  tbe  will  of  another  already  expressed,  to 
wit,  the  will  of  God. 

Dr.  Wall  says,  '^the  Presbyterian  church  in  Geneva,  is  the 
first  church  on  earth  that  ever  enjoined  sprinkling."  The 
new  Edinburgh  Encyclopaedia  says,  sprinkling  was  first  in- 
troduced into  the  kirk  of  Scotland,  and  into  England,  in  1559 
— that  John  Calvin  was  the  first  man  among  Protestants  that 
changed  ihe  ordinance.  It  intimates  that  a  popish  council  at 
Ravenna,  in  131 1,  had  said  that  sprinkling  or  pouring  would 
do  among  papists,  but  yet  scarce  any  adopted  it.  The  very 
learned  Dr.  Gale,  in  1707,  writes,  (Reflections  on  Wall,  p. 
153,)  "Baptism  which  all  men  know  was  U3ed  to  be  adminis- 
tered in  England  by  dipping,  or  immersion,  till  Queen  Eliza- 
beth's time,  1558;  since  which  time  that  pure  primitive  man- 
ner, is  grojM  into  a  total  disuse,  within  a  little  more  than 
one  hundred  years;  and  sprinkling,  the  most  opposite  to  it 
imaginable,  introduced  in  its  stead.  The  fact  is  notorious," 
&c.  Grotius,  on  Mat.  iii.  G,  asserts  also,  that  the  "ordinance 
has  been  en  v  \<.  m  from  immersion  to  sprinkling."  The  lear- 
ned Dionysius  Petavius,  refers  to  the  same  alteration.  H  Im- 
mersion, he  says,  is  properly  styled  baptism,  though  at  pre- 
sent we  content  oui selves  with  pouring  water  on  the  head 


28 

Svliich  in  Greek  in  Greek  is  called  perichusis,  i.  e.  perychism 
it  1  may  so  Anglicise,  but  not  baptism."     The  learned  anti- 
quary, archdeacon  Nicholson,  bishop  of  Carlisle,  in  1707,  in 
speaking  of  the  baptismal  font  at  Bridekirk,  says,  "There  is 
fairly  represented  on  the  font,  a  person  in  a  sacerdotal  habit, 
dipping  a  child  into  the  water,"  and  adds,  "  I  need  nol  acquaint 
you  that  the  sacrament  of  baptism  was  anciently  administer- 
ed by  plunging  into  the  water  in  the  western,  as  well  as  the 
eastern  part  of  the  church,  and  that  the  Gothic  word  (Mark  i. 
8.  Luke  iii.  7,  12.)  the  German  word  iavffcn,  the  Danish  word 
dobe,  and  the  Belgic  doopen,  do  as  clearly    make  out  that 
practice,  as  the  Greek  word   baptizo.      Dr.  Wall   says,  "  all 
those  nations  of  Christians,  that  do  now  or  formerly  did  sub- 
mit to  the  authority  of  the  Bishop  of  Rome,  do  ordinarily  bap- 
tize (we  should  have  said,  rantize)  their  infants  by  pouring  or 
sprinkling: — id^The    English    received   not    this  custom, 
(sprinkling)  till  after  the  decay    of  popery.     But  all   other 
Christians  in  the  world,  who  never  owned  the  Pope's  usurp- 
ed power,  do  and  ever  did  dip."     He  particularly  informs 
us  that  all  the  Greek   church,  all  Christians  in   Asia,   all  in 
Africa,  and  about  one  third  part  of  Europe,  to  wit, all  Gracia, 
Thracia,  Servia,  Bulgaria,  Roscia,  Wallachia,  Moldavia,  Rus- 
sia, Nigra,  and  so  on,  and  even  the  Muscovites,  who,  if  cold- 
ness  of  country  will  excuse,  might  plead  for   a  dispensation 
■with  the  most  reason  of  any,  still  most  conscientiously  cleave 
to  the  ordinance  of  immersion."    The  fact  is,  then,  most  am- 
ply and  fully  made  out,  as  an  historical  fact,  that  Popery,  the 
British  Parliament,   and  the  Westminster  Assembly,  are  all 
the  authority  there  is  for  sprinkling  or  pouring  ;  and  that  all 
Christians  in  all  parts  of  the  world,  except  the  descendants  of 
such  as  have  been  tinctured  with  popery,  or  with  these  other 
authorities,  donow,  and  always  have,  agreed  in  the  fact,  that 
baptism  is  immersion,  and  that  nothing  else  is  baptism. 

Those,then,  who  practice  sprinkling  and  pouring  have  been 
misled  by  their  youthful  impressions  on  the  subject,  by  tak- 
ing it  for  granted,  that  what  they  see  with  their  eyes  is  bap- 
tism, by  refusing  to  examine  the  subject,  by  following  the 
"  traditions  of  the  elders,"  by  satisfying  themselves  with  spe- 
cious arguments  that  are  untrue  in  fact,  by  being  deluded,  by 
following  in  many  instances,  a  blind  superstition,  or  an  hon- 
est mistake,  or  the  influence  of  others,  or  by  yielding  to  the 
force  of  education,  or  by  following  the  popish  principle,  that 
*  tradition, is  of  equal  force  with  the  word  ol'God.'  Nearly  all 
the  delusions  in  the  world  have  been  propagated  and  contin- 
ued in  thel^me  way.     Free-masonry,  Mormonism,  and  even 


29 

no  small  part  of  popery  itself,  have  been  propagated  and  con- 
tinued in  this  way. 

I  write  these  things  in  the  fear  of  God,  expecting  to  meet 
what  I  say  in  the  judgment,  and  my  sole  object  is  to  recover 
the  ordinances  of  Christ  from  the  perversion  which  has  been 
made  of  them,  in  order  to  help  my  fellow  Chrirtians  to  return 
to  a  course  of  implicit  obedience  to  the  will  of  our  common 
Lord,  and  that  they  may  take  a  right  stand,  and  exert  a  right 
influence  on  his  bleeding,  divided,  distracted,  cause.  If  those 
who  baptize  are  right  in  fact,  they  will  of  course  continue  to 
do  it.  Those  who  take  the  other  course,  then,  will  in  that  case 
be  responsible  for  continuing  to  promote  and  perpetuate  divi- 
sions. 

How  exceedingly  evident  it  is  that  those  who  sprinkle  or 
pour  in  the  name  of  the  sacred  trinity,  have  no  authority  for 
it  further  back  than  the  sixteenth  century,  fifteen  hundred 
and  more  years  too  late  to  be  of  divine  authority;  and  that 
it  is,  and  must  be,  from  the  nature  of" the  case,  an  invention 
ot  men,  and  that  in  taking  this  substitute  they  have  unawares 
dashed  away  a  positive  ordinance  of  Jesus  Christ.  How  ex- 
ceedingly dangerous  it  is  to  cleave  to  a  human  ceremony, 
when  in  doing  it  we  discard  an  ordinance  divine.  Naaman 
was  no  more  wrong  in  fact,  than  those  are  who  discard  Christ's 
ordinance,  and  cleave  to  the  substitute. 


LETTER    IV. 

CHANGE    OF    THE    ORDINANCE. 

In  my  last  I  was  proving  that  the  divine  ordinance  of  bap- 
tism had  been,  during  the  latter  part  of  the  sixteenth,  and  the 
first  part  of  the  seventeenth  centuries,  totally  discarded  by 
the  popish,  the  Episcopalian,  the  Congregational,  and  the 
•yterian  organizations,  and  a  human  ceremony,  totally 
unlike  it,  been  substituted  in  its  place.  The  Methodist  or- 
ganization was  not  formed  till  between  1739,  and  1784,  and 
was  not  completed  till  the  latter  period,  and  was,  therefore, 
about  140  years  after  the  profane  exchange  was  made;  and 
Wesley,  its  founder,  aimed  to  have  this  resemble  the  Episco- 
piliin  form  of  church  organization.  Of  course  he  took  the 
substitute,  in  lieu  of  the  divine  ordinance,  just  as  it  stood  at 
that  time  in  the  Episcopal  church.  Still,  he  baptized  many 
Welsh,  as  he  says  in  his  journal  to  Georgia,  by  immersion, 


30 

"according  to  the  custom  of  the  ancient  church."  He  also 
immersed  E.  K.,  as  Toplady  gives  it,  in  England,  and  was 
strongly  predisposed,  even  to  a  fault,  (in  Toplady's  view,)  to 
practice  immersion.  This  the  rather  honors  his  conscience, 
as  being  strongly  inclined  to  obey  the  divine  command  when 
he  could.  Benedict  informs  us,  that  he  refused  to  sprinkle  chil- 
dren, until,  according  to  the  Rubrics  of  the  English  Church,  it 
*vas  certified  that  the  child  was  incapable  of  being  immersed 
without  endangering  life.  Had  it  not  been,  then, that  he  was  in- 
ured to  believe  that  the  civil  government  had  the  right  to  make 
laws,and  regulate  the  things  of  religion,  he  certainly  would 
have  practised  immersion.  This  certainly  honors  his  heart, 
as  displaying  a  respect  for  the  divine  ordinance. 

He  says,  "  We  believe  it  would  not  be  lawful  for  us  to  bap- 
tize, if  we  had  not  a  commission  from  the  bishops,  whom  we 
apprehend  to  be  in  succession  from  the  Apostles."  (Journal, 
vol.  i.  p.  514.  Ed.  1827.)  It  was  feeling  such  allegiance  to 
human  rulers,  then,  that  misled  him  into  sprinkling,  accord- 
ing to  the  then  usages  of  the  civil  and  Episcopal  government, 
and  contrary  to  his  own  honest  preference  of  the  real  ordi- 
nance of  Christ. 

[Q.uery.  What  if  all  our  civil  rulers  should  modestly  claim 
the  right  of  appointing  successors  in  office,  ad  infinitum,  and 
the  people  were  to  feel  thus  servile  under  it ?J 

I  was  proving  in  my  last,  from  the  most  scientific  and  stan- 
dard authors,  the  historical  fact  above  stated  ;  and  also  that 
all  the  Christian  world,  besides  the  above  organizations,  ever 
have,  from  the  time  of  Christ,  and  do  now,  every  where,  most 
conscientiously  cleave  to  the  original  divine  ordinance,  and 
discard  the  substitute  as  a  profane  exchange.  The  bohan 
upas  of  sectarianism  with  all  its  desolations,  rending  and  tear- 
ing as  it  does  the  church  of  Christ,  has  resulted  almost  en- 
tirely from  the  profane  exchange,  and  from  trampling  down 
the  initiating  ordinance  into  Christ's  kingdom,  and  initiating 
meninto  the  sects  by  a  substitute,  and  from  the  delusion  of 
infant  baptism  or  infant  sprinkling,  as  it  stood  connected  with 
these  things.  It  is  this  fact  which  gives  so  much  importance 
to  the  subject.  You  will  therefore  bear  with  me  for  presen- 
ting at  this  time  the  plain  facts  in  the  case. 

With  the  papists  the  exchange,  it  is  certain,  never  began 
till  after  the  year  1311.*  The  exchange  with  them  was  also 
very  slow,  and  but  very  {ew  adopted  it  for  more  than  two 
hundred  years. t     For  at  the  time  of  the  Reformation  it  is  cer- 

*  New  Edinburgh  Encyclopaedia,  Art.  Bap.  t  Ibid. 


31 

tain  they  generally  immersed.  It  is  true  a  small  council  of  pa- 
pists at  Ravenna,  in  131  l,were  inquired  of,  whether  sprinkling 
or  pouring,  in  case  the  child  was  sick,  would  do  ;  and  that  small 
council  seemed  to  think  it  would  answer  the  purposes  of  pa- 
pacy well  enough,  especially  in  such  extraordinary  cases.* 
It  is  certain  that  the  church  of  England,  first  formed  and  or- 
ganized out  of  popery,  as  their  own  authors  abundantly  assert, 
and  in  1534,  adopted  immersion,  at  their  first  organization.! 
This  fact  is  confirmed  by  all  history,  and  by  all  their  ri- 
tuals, by  the  Parliamentary  act  of  1534,  enforcing  immersion, 
and  by  their  great  reluctance*,  during  one  hundred  years'  strug- 
gle, to  take  the  substitute.  It  is  equally  certain  that  the  Con- 
gregational and  Presbyterian  organizations,  which  first  came 
into  existence  about  the  same  time,  also  then  adopted  immer- 
sion. This  (act  is  confirmed  by  the  concentrated  testimony 
of  all  history,  by  their  writings  during  those  times,  and  by  the 
fact  that  even  as  late  as  lG43,the  Westminster  Assembly  were 
exceedingly  reluctant  to  adopt  the  substitute  ;  and  the  vote  was 
ultimately  carried  by  the  efforts  of  Dr.  Lightfoot,  and  final- 
ly obtained  by  a  majority  of  only  one.  The  honest  part  of 
the  Episcopal  church  even  as  far  down  as  1640,  are  found  to 
be  exceedingly  reluctant  to  give  up  the  divine  ordinance,  and 
to  adopt  the  substitute:  and  to  their  honor  be  it  remember- 
ed, they  never  did  do  it,  as  a  body,  till  an  act  of  Parliament 
enforced  it  in  1644.  As  a  religious  body  they  have  never,  in 
England,  altered  their  rituals  from  immersion,  whatever  may 
be  the  state  of  the  prayer  book,  and  whatever  alterations  it 
may  have  undergone  in  the  United  States. 

These  things  demonstrate  that  all  these  denominations 
originally  had  a  conscience  in  favor  of  the  divine  ordinance, 
and  again*!  the  profane   exchange. 

hop  Sooth,  in  his  recent  charge  to  the  clergy  of  Ken- 
tacky,  as  well  as  in  his  Sermons,  conveys  fully,  the  idea,  that 
immersion  was  the  practice  of  the  primitive  churches.  Ma- 
ther, in  his  Magnalia,  more  than  intimates  that  in  New  Eng- 
land, from  1620,  to  1648,  immersion  was  continued  by  many 
,-it  feast 

The  fact  is.  that  John  Calvin  stands  at  the  head  of  the  pro- 
fane exchange  among    Protestants,  and   is    the    father   of  it. 
st  began  it  in  1556,  at  Geneva.     The  number  of  baptisms 
there  become  so  much  increased,  that  he  first,  in  that  year,  in- 


•  Il»id.  Sec  also  British  Encyclopedia,  and  Encyclopaedia  Americano. 
1  Lowth. 


32 

vented  the  practice  of  drenching  the  candidate  by  pouring  a 
pail  full  of  water,  as  being  more  convenient  than  immersion, 
afterwards  of  pouring  a  less  quantity,  and  finally  of  mere 
sprinkling.  Dr.  Wall,  vicar  of  Shoreham,  in  describing  the 
fact,  says,  that  "pouring  was  the  substitute  for  baptism, 
which  Calvin  first  adopted,  and  that  his  sprinkling  was  only 
the  substitute  of  a  substitute,  and  was  the  most  scandalous 
thing  ever  adopted  for  baptism,  The  sprinkling  of  our  coun- 
try, then,  the  Episcopal  Wall  being  witness,  is  only  the  scan- 
dalous "substitute  of  a  substitute  ;" — quite  another  thing, 
than  the  divine  ordinance  itself.  During  the  persecutions  un- 
der Queen  Mary,*  and  the  bloody  bishop  Bonner,  many  per- 
sons had  fled  to  the  continent,  and  visited  Geneva.  On  the 
death  of  Queen  Mary  in  1558,  and  the  accession  ofElizabeth, 
they  returned,  and  in  Scotland  and  England  reported  how 
"  the  famous  godly  man, John  Calvin, (as  he  was  called, )had  im- 
proved on  baptism  ;  and  this  substitute  was  not  half  so  trouble- 
some." From  this,  a  small  beginning  of  the  use  of  the  sub- 
stitute commenced  in  Scotland,  and  in  England.  The  proud 
persecuting  bishops  of  the  time,  seeing  its  convenience,  im- 
mediately set  themselves  at  work  to  establish  it  as  a  good 
enough  baptism  for  their  purposes;  and  it  was  so  much  more 
convenient!  They  commenced  and  continued  an  excitement 
in  its  favor,  with  which  the  worldly  and  unprincipled  part  of 
the  Episcopalians  fell  in;  but  the  honest  part  opposed.  The 
bishops  preached  Before  the  Parliament,  attempting  to  incite 
them  to  pass  a  law  enforcing  it;  and  used  language  like  this, 
that  the  "devil  of  immersion  ought  tobe  legislated  out  of  the 
realm,  it  was  so  troublesome."  Under  this  state  of  feeling 
and  excitement,  so  much  of  our  present  translation  of  the  Bi- 
ble as  relates  to  baptism,  was  made  by  these  bishops  in  1568, 
copied  from  the  Bishop's  Bible."  All  the  perversions  we  find 
in  it,  on  baptism,  were  made  by  them  as  the  result  of  that 
state  of  feeling.  For  when  King  James,  in  1604,  authorised 
anew  translation,  (completed  in  1611,)  James  ordered  the 
translators  to  leave  baptism  just  as  it  had  been  rendered  by 
the  bishops.  When  we  read  it  on  baptism,  therefore,  let  us 
remember  who  were  the  translators  on  that  subject,  and  the 
spirit  they  had  in  view, and  then  cease  to  wonder  at  the  perver- 
sions. Let  us,  however,  remember  that  we  can  never  preach, 
and  send  the  gospel  to  everycreature.without  a  literal  transla- 
te Queen  Mary  caused  800  Martyrs,  mostly  Baptists,  to  V>e  put  to  death,  in 
he  short  space  of  only  five  years;  solely  because  they  had  the  rebellious  spir- 
it of  being  honest  and  conscientious  in  obeying  God,  in  bU  laws  and  ordinan* 

Ci, 


83 

tion  of  God's  word  ;  and  that  we  sin  if  we  indirectly  cover  over 
the  mind  of  the  Holy  Spirit  on  any  subject,  by  neglect  ng  to 
have  it  literally  translated,  aud  sent  every  where.  It  is  these 
bishops  and  the  sprinklers,  who  have  the  new  Bible.  We 
plead  for  the  old-fashioned  Bible,  that  lias  an  honest  and  literal 
translation, such  as  has  always  translated  the  Greek  word  bap- 
tizo  and  baptisir.a,  and  not  left  them  in  Greek,  to  blind  the  peo- 
ple, and  had  no  perversions  on  the  subject  ;  and  such  as  the 
bishops  gathered  up  aid  destroyed,  at  the  time  of  tneir  new 
translation,  in  1568. 

To  return  ;  the  bishops  persistedjin  iheir  efforts  to  exchange 
awav  the  divine  ordinance  of  immersion,  while  Wall  and  oth- 
ers wrote  in  defenee  of  it,  as  having  always  been  the  ordi- 
nance from  the  days  of  John  the  baptist  till  then.  Still  the 
bishep's  party  gained  ground — so  large  a  portion  of  the  na- 
tional church  being  void  of  christian  principle. 

It  was  not  till  about  1640,  to  1644,  that  a  Parliamentary 
act  was  finally  passed,  requiring  all  the  children  born  in  the 
realm,  and  all  the  people,  to  be  sprinkled,  under  the  old  pen- 
alty of  !>eing  treated  as  outlaws,  and  of  being  deprived  of  the 
right  of  inheritance  of  estate,  the  right  of  burial  ;  and  in  short 
of  all  the  rights  secured  to  the  other  sprinkled  citizens  of 
the  realm.  From  1534,  the  beginning  of  the  Episcopal  or- 
ganization, the  immersion  of  all  the  babes  in  the  kingdom, 
and  of  all  the  people,  had  been  enforced  by  law,  under  the 
same  penalty.  After  1648,  immersion  was  prohibited,  and 
for  many  years  made  penal.*     Thus  might  makes  right,  and 

*  The  Ana-Baptists  (an  opprobrious  epithet,  given  to  those  who  baptized  ac- 
cording to  thecommund  of  Christ,  regardless  ofthc  stratagem  ployed  upon  babes,) 
were  always  objects  of  persecution,  by  the  Parliament,  the  Episcopalians,  and 
ifae  Presbyterians.      I  have  not  tb«  means   of  gathering   nil   the  Parliamentary 
Acts  ogainst  them,  and  a.  ninst  the   ordinance  of  Baptism,  and  establishing  tho 
substitute  by  the  arm  of  civil  power.      As  early  as  lu'40,  we  find    Edward  Bar- 
-t  minister  in  London,  imprisoned  for  a  year,  for  baptizing  converts 
according  to  the  command  of  Christ,  and  contrary  to  the  laws  of  the  Parliament. 
■  I  t'.ie  some  fate     In  whatyenr  the  law  was  passed,  J  cannot 
tell  :   it  was  not  till  Hill,  that  na  ordinance  of  Parliament   was  finally  obtained, 
hing  sprinkling  as  the  national  baptism.      An  ordinance,   dated  May  2, 
1648,  rends  thus  :      "  Whosoever  shall  say  tbbt  the  baptism  [sprinklinc,  it  had 
then  become,]  of  infants  ia  unlawful  and  void,  or  that  such  persons   OUghl  t<>  be 
baptized  ana  in,  shall,  upon  conviction,  by    the  oath  of  two  witness**,  or  by  his 
m,  be  ORDERED  torenounco  his  said  error,  in  the  public  c< 
"f  the  parish,  where  the  offence  was  committed.      And,  in  case  of  l 
be  shall  bo  committed  to  prison,  till  he  find  sureties  that  he  shnl!"not  publish  or 
ii  said  error  any  more."      Much   persecution  wns  carried  on   again, t  the 
is,  under  this  statute.     The  laws  making  immer-ion  petto  1,  were,  somo 
of  them,  somewhat  indimct  in  language,  boi  intended  to  be  direct  in  their  np. 
plication.     Soon  after  this,  we  find  four-hundred  Baptists  crowded  into  New. 


34 

makes  right  to  become  wrong,  at  pleasure  :  alters  the  laws  of 
God,  ami  lords  it  over  God's  heritage,  and  over  the  conscien- 
ces of  men,  and  changes  or  annihilates  divine  ordinances. 

The  principles  of  republicanism,  and  the  rights  of  con- 
science, were  not  in  those  days  understood  by  any.  Lording 
it  by  some,  in  matters  of  religion,  and  subjection  by  the  rest, 
was  the  only  government  known.  Accordingly,  Calvin,  who 
evidently  loved  to  lord  it,  invented  the  Presbyterian  form  of 
church  government,  empowering  the  few  to  govern  the  ma- 
ny, and  acceding  to  the  aristocracies  he  established  above 
the  church,  legislative,  judicial,  and  executive,  powers ;  the 
very  powers  that  in  fact  belong  solely  to  Jesus  Christ.  This 
aristocratic  Presbyterian  body  soon  passed  a  law,  at  Geneva, 
(about  1550)  enforcing  sprinkling  as  baptism.  This  usurpa- 
tion of  power  is  a  fair  specimen  of  Presbyterianism.  Calvin 
alludes  to  this  when  he  says,  "  The  church  (i,  e.  Presbyteri- 
anism,) hath  granted  to  herself  the  privilege  of  somewhat  al- 
tering the  form  of  baptism,  retaining  the  substance  ;  i.  e.  the 
words."f      What  a  jewel  this,  and  similar  Presbyterianisms  !  ! 

John  Calvin,  then,  is  the  father  of  this  exchange  of  a  divine 
ordinance,  as  well  as  the  father  of  Presbyterianism.  Hi3 
Presbyterian  aristocracy,  acting  under  the  constitution  he 
had  formed,  and  powers  he  had  given  them,  passed  the  first 
law  of  all,  enforcing  this  profane  exchange,and  enforcing  the 
sprinkling  of  babes.  (New  Edinburgh  Encyclopaedia,  Walls 
Hist.  Bish.  Smith's  Serm.,Dr.  Gill,  John  Floyer,  Gale's  Reply 
to  Wall.)  It  was  about  the  year  1560.  Here  is  the  first 
beginning  of  baby-sprinkling,  and  the  ceremony  is  the  child 
of  John  Calvin.  Baby  immersion  into  popery  had  beed  en- 
forced durnir  all  the  dark  ages,  and  as  long  as  popery  had  ex- 
isted ;  a  nd  a  little  of  it  had  been  practiced,  in  some  rare  cases, 
from  the  year  255  along  down  to  the  days  of  popery,  under 
different  pretensions.  It  was  however  more  than  two  hun- 
dred years  too  late  to  be   of  divine  origin,     It  originated  in 

gate  ( Rite.s  and  Ceremonies,  p.  593,)  for  no  other  crime  only  for  teaching,  in 
relation  to  baptism,  obedience  to  the  law  of  Christ,  and  practising  accordingly ; 
bur  contrary  to  Parliamentary  laws.  The  cruH  Act  of  Uniformity,  is  notorious 
to  the  world.  Delaune  was  imprisoned,  and  literally  starved  to  death, for  wri- 
ting on  this  subject,  his  Plea  for  Non-Conformists.  Not  long  after  tthe  above 
Acts,  a  national  proclamation  was  issued,  ordering  all  the  Baptists  to  depart 
out  of  the  Realm,  whether  natives  or  foreigners.  The  Presbyterians,  who  had 
ju<t  decided  by  a  majority  of  one,  in  favor  of  sprinkling,  were  the  most  active  in 
informing ngttinftt the  Baptists,  and  in  bringing  about  these  persecutions.  (See 
Ctosby's  History  of.  H.«'li«ion.)  The  imprisonment  of  the  above  400,  was  al- 
most entirely  p  rod  need  by  thrir  activity  in  these  persecutions. 

\  Tnstiiut.  Christ.  Reli^.  Lib.  4,  chap.  15,  $  19.  See  also  his  Commentary 
on  John  3,  23,  and  Acts  8,  38. 


35 

the  time  of  the  pious  frauds,  baby-communion  at  the  Lord's 
table,  and  a  hundred  other  delusions.     The  case,  then,  stands 
thus:     The  exchange  of  the  divine  ordinance  of  baptism  for 
p.  more  human  device,  was  invented  by  John  Calvin,  in  1556, 
was  enforced   at  Geneva   by  Presbyterian  law,   ;ib<>ut  15G0, 
was  first  begun  in   Scotland  and  England  in    155S,  was  em- 
braced and  determinately  contended  for  by  the  proud  perse- 
cuting bishops;  (they  perverting  the  translation  of  thr  Bible 
on  Baptism,  in  1568,  in  order   to    favor  it,)  was  finally  enfor- 
forced  by  parliamentary  law,  and  was  pissed  int;>    a  law  for 
the  Presbyterian  community,  by  the  Westminster  assembly, 
in  1643,  by  a  majority  of  one— 24  voting  against,  and  25  for  it'.* 
The  puritans  were  then  accustomed  to    receive  t!i< 
of  a    Presbyterian  council,  or    association,   as  law, 
end  of  all   strife.     Accordingly  sprinkling   bee 
from  that  time  forward,  as  much  as  the  Bonk  of  Morni 
came  the  law  of  the  Mormons,  in  1830,  and  as  much 
nic  rules  became  the  law  of  free-masons  after  tin-    institution 


*  Some  different  accounts  given    of  the   vote  of  the  Westminster  Assefribly, 
are  these:     ''  In  the  Westminster  Assembly,  it  v  as  decided  thai  di 
person  in  water,  is  not  necessary:   but  baptism  is  rightly  admin:-  e  . 
ing  or  sprinkling  water  upon  the  person.      This  decision,  was,  ho* 
by  a  majority  of  one,  there  being  25|for  it,  and  24  against  it."~ 
De  Bap.  p.  17 

"This  Directory,  adopted  at  Westminster,   is  the  first  in  tin-  worl  I  I 
scribes  aspersion.     Sprinkling,  properly  so  called,  at  16-45.  wa  sisa, 

and  used  by  very  few.     Then  came  the  Presbyterian  Directory,'and 
tism  is  to  be  administered   in  the  public  assemblies,"  not  in  the  pld 
&c.     So  they  reformed  the   font  into  a  basi.v.     This  Assembly co    A 
member,  that  fonts,  to  hapti/.o  in,  had  been  always  used  by  tb>'  primitiv 
tians,  long  before  the  beginning  of  I'opery,  &c.     It  is  only  where   the  u 

i-.  that  they  have  left  off  dipping.     Basil 
"f  nee  I,  nil  used  by  Presbyterians." —  I ' 

Bap.  P.  II.  chap,  ix.,  p.  463,477. 

loot  was  the  inun  who  caused  dipping  to  be  ex--      I 
ling  to  ;    sutlicient,  in   the    Assembly  of  Divines,    KM:!       On 

1  be  minister  shall  take  water  and  sprinkle  or  pour  it,  wito  his  fbund,  up- 
on the  face  or  forehead,'  the  vote  camo  to  anequalitv,  within  <  )\  I 
gon'i  Hitt.   Bap.  p.  463. 

■nnt  of  this,  will  bo  found  in  Neale's   History  of  in-     P 
ii.  p.  101,  107;  also  in  the  life  of  Lightfout,  by  Styrpe,    in  IV 

Vol.   1.    |i.    I. 

be  Directory  was  ultimately  carried,  with  n 
rough  the  influence  of  strong  delusion,  have 
ces  of  these  twenty-foui  I.      But,  the  greater  | 

!y  gave  it  the  go-bye,  because  they  were  the  minority       Ii 
Presbyfiians,  however,  had  b< 

r  to  being  right. 

tel  Miller,  nnd  of  Kdwin  Hall,  ol 
of  the  law  ofCbiisf,  would  bo  truly   disgraceful  to  tbo 
they  are  under  the  influence  of  "  a  strung  delusion." 


36 

of  free-masonry  was  contrived  by  Elias  Ashmole,  in  June 
1717.  The  delusion  of  sprinkling,  and  of  infant  sprinkling, 
falsely  called  baptism,  have  been  propagated  on  precisely  the 
same  principle  as  these  and  other  delusions,  to  wit,  by  assu- 
ming the  popish  maxim,  that  "  the  traditions  of  mother-church, 
and  the  laws  of  her  rulers,  are  of  equal  force  as  'proofs  of 
holy  writ,'  and  also  by  wresting  holy  writ  to  favour  him." 
This  is  the  secret  of  the  whole  delusion.  Any  person  wish- 
ing to  investigate  the  subject  will  do  well  to  consult  Booth's 
Pedobaptism  Examined,  the  New  Edinburgh  Encyclopaedia, 
art.  Baptism,  the  British  Encyclopaedia,  Pengilly's  Scrplure 
Guide,  Robinson'  History  of  Baptism,  Prey's  Essay,  Gale's 
Reflections  on  Walls's  History  of  Infant  Baptism,  Floyer's 
Essay  to  restore  dipping,  Dr.  Gills  Infant  Baptism  apart  and 
pillar  of  popery,  Benedict's  Hist,  of  the  Baptists,  &c. 

The  puritants  settled  New  England  and  after  this  brought 
their  sprinkling  principles,  and  taught  them  to  their  children, 
and  we  took  up  with  the  tradition,  of, mother-church. 

The  danger  of  taking  a  human  substitute  for  a  divine  or- 
dinance is  seen  in  the  tendency  of  such  a  principle.  If  we 
may  take  a  substitute  for  baptism,  we  may  take  a  substitute 
for  the  Lord's  supper,  the  sorrow  of  the  world  for  gospel  re- 
pentance, eternal  mortality  for  piety,  disobedience  lor  the 
love  of  God,  sin,  for  holiness,  our  own  imaginations  for  the 
doctrine  of  the  Trinity,  free  masonry  or  the  Book  of  Mormon, 
for  the  Bible,  the  constitutions  of  the  sects  for  Jesus  Christ's 
constitution  of  his  Church,  and  infidelity  for  Christianity. 
There  is  no  limit  to  the  principle,  when  once  adopted  ;  and  if 
we  may  apply  the  substitute  for  baptism  to  babes,  why  not 
apply  a  substitute  for  the  Lord's  supper  also  to  babes  ?  What 
if  a  delusion  of  mixing  a  teaspoon-full  of  milk  and  wine,  and 
calling  it  the  Lord's  supper,  and  administering  it  to  babes, 
accompanied  with  the  prayers  and  services  incident  to  the 
supper,  had  been  generally  observed  in  the  above  churches 
since  the  days  of  John  Calvin,  accompained  with  the  tradi- 
tions that  if  it  is  once  administered  to  the  babe  it  will  become 
wrong  ever  to  partake  of  the  real  sacrement  after  it  grows  up 
because  it  would  destroy  this  tradition;  and  this  milk  and 
wine  in  infancy  is  all  the  observance  of  the  supper  that  is  ever 
required.  Who  can  say  there  might  not  have  been  by  this 
time  as  much  superstitious  pertinacity  in  its  observance,  and 
piety  mixed  with  delusion  in  applying  this  insignificant  sub- 
stitute to  babes,  as  we  now  see  in  relation  to  in  Hint  sprinkling. 
Would  this  be  any  more  profane  than  infant  sprinkling? 

When  we  see  what  a  stronghold  the  delusions  of  popery 


37 

have  acquired  over  thousands,  what  a  hold  the  delusions  of 
Mormonism  has  acquired  over  the  minds  of  hundreds,  even 
during  its  ten  years'  continuance,  and  that  the  delusion  of 
free-masonry,  even  within  an  hundred  and  ten  years  from  the 
time  Ashmole  contrived  it,  had  duped  and  deluded  two  hun- 
dred thousand  of  our  citizens,  and  was  leading  them  to  expend 
millions  of  dollars  annually,  and  was  leading  many  of  them 
to  believe  it  divine,  that  it  came  from  heaven,  was  coeval  .vith 
the  world,  &c,  the  wonder  ceaces  how  John  Calvin's  baby- 
sprinkling,  and  his  sprinkling  substitute  for  a  divine  ordinance 
have  deluded  and  misled  so  many.  The  secret  of  it  consists 
in  yielding  the  same  confidence  in  a  delusion,  being  a  tradi- 
tion of  mother  church  which  we  have  witnessed,  and  been  in- 
ured by  parents  to  revere  from  our  infancy,  as  we  do  in  the 
plain  written  truths  of  God's  holy  word. 


LETTER    V. 

CHANGE    OF    THE    ORDINANCE. 

The  New  Edinburgh  Encyclopaedia,  edited  by  Sir  David 
Brewster,  a  Presbyterian,  gives  the  following  account,  after 
stating  that  immersion  was  the  ancient  baptism,  he  proceeds, 
M  The  first  law  for  sprinkling  was  obtained  in  the  following 
manner:  Pope  Stephen  II.,  being  driven  from  Rome,  fled  to 
the  usurper  of  the  crown  of  France,  in  753.  While  there  cer- 
tain monks  inquired  of  him  whether  baptism,  performed  by 
pouring  water  on  the  head  of  the  infant,  would  be  lawful. 
The  Pope  replied  that  it  would.  But  though  the  truth  of  this 
fact  should  be  allowed,  which,  however,  many  Catholics  deny, 
yet  pouring  or  sprinkling  was  admitted  only  in  cases  of  neces- 
sity. It  was  not  till  the  year  13 11, that  the  Legislature,  in  a 
council  held  at  Ravenna,  declared  immersion  or  sprinkling 
to  be  indifferent.  In  this  country  (Scotland)  however,  sprink- 
ling was  never  practised  in  ordinary  cases,  till  after  this  Re- 
formation, (the  date  we  have  given,)  and  in  England,  even  in 
the  reign  of  Edward  VI.,  (from  1547,  to  JS53.)  trine  immer- 
sion was  commonly  observed.  But  during  the  persecution 
of  many  (from  1553,  to  1558.)  many  persons,  most  of  whom 
were  Scotsmen,  fled  from  England  to  Geneva,  and  there  gree- 
dily imbibed  the  opinions  of  that  (Presbyterian)  church.  In 
1556,  a  book  was  published  at  that  place  (Geneva)  contain- 


38 

ing  "The  form  of  prayers  and  ministration  of  sacra- 
ments, approved  by  the  famous,  godly,  learned  man, 
JOHN  CALVIN,"  in  which  the  administrator  is  enjoined 
to  take  water  in  his  hand,  and  lay  it  on  the  child's  forehead. 
Thesfi  Scottish  exiles,  who  had  renounced  the  authority  of 
the  Pope,  implicitly  acknowledged  the  authority  of  Calvin: 
and  returning  to  their  own  country  with  Knox  at  their  head, 
in  1559,  established  sprinkling  (by  authority  of  the  famous, 
godly,  learned  man,  John  Calvin,)  in  Scotland.  From  Scot- 
land, this  practice  made  its  way  into  England,  in  the  reign 
of  Elizabeth,  (which  began  in  1558,)  but  was  not  authorized 
by  the  established  Church." — Bee  Art.  Bap.  Thus  far  the 
New  Edinburgh  Encyclopaedia. 

Sir  John  Floyer,  an  eminent  physician,  in  an  address  to  the 
high  officers  of  the  Episcopal  Church,  in  Lichfield,  England, 
says,  "  I  do  appeal  to  you,  as  persons  well  versed  in  the  an- 
cient history,  canons,  and  ceremonies  of  the  Church  of  Eng- 
land ;  and  therefore,  are  sufficient  witnesses  of  the  matter  of 
fact,  which  I  design  to  prove,  viz.,  That  immersion  continued 
in  the  church  of  England,  till  about  the  year  1600.  And,  from 
hence  1  shall  infer,  that  if  God  and  the  Church  thought  that 
practice  innocent  for  1600  years,  it  must  be  considered  an  un- 
reasonable nicety,  in  this  present  age,  to  scruple  either  im- 
mersion or  cold  bathing,  as  dangerous  practices.  We  must 
always  acknowledge,  that  He  that  made  our  bodies,. would 
never  command  any  practice  prejudicial  to  our  healths  ;  but, 
on  the  contrary,  He  best  knows  what  will  be  most  for  the 
preservation  of  our  healths,  and  does,  frequently,  take  care 
both  of  our  bodies  and  souls  in  the  same  command,"  In  ano- 
ther place,  he  says,  "  The  church  of  Rome  use  only  the  wa- 
fer, (for  the  supper,)  and  instead  of  immersion,  they  introdu- 
ced aspersion'''  "  I  have  now,"  he  adds,  "  given  testimony 
from  our  English  authors,  to  prove  the  practice  of  immersion, 
from  the  time  the  Britons  and  Saxons  were  first  baptized,  till 
King  James'  days,  about  1600:  when  the  people  grew  peev- 
ish with  all  ancient  ceremonies,  and  then  the  love  of  novelty, 
the  niceness  of  parents,  and  on  the  pretence  of  modesty,  they 
laid  aside  immersion." — Hist,  of  Cold  Bathing,  p.  1 1,  15.  5 1", 
61. 

Dr.  R.  Wetham  says,  "  Not  only  the  Catholic  church,  but 
also  the  pretended  reformed  Churches  have  altered  this 
primitive  custom,  in  Baptism,  and  now  allow  of  baptism,  by 
pouring  or  sprinkling  water  on  the  person  baptized.  Nay, 
many  of  their  ministers  do  it,  now  a'days,  by  filliping  a  wet 
finger  and  thumb  over  a  child's  head,  or  by  shaking  a  wet  fin- 


39 

■  4 

ger  or  two  over  the  child;  which  is  hard  enough  to  call  bap- 
tizing in  any  sense." — Annot.  on  Matt.  iii.  6. 

In  the  year  251,  at  Rome,  one  Novatian  was  elected  bish- 
op, by  one  party.  His  baptism  had  occurred  when  he  was 
sick.  He  had  been  drenched  in  water,  all  over,  on  his  bed, 
as  well  as  the  nature  of  the  case  would  admit.  He  was  rejec- 
ted from  the  office  of  bishop,  on  the  ground,  that  no  one,  un- 
less regularly  baptized,  and  so  made  a  member  of  the  church, 
could  be  admitted  to  any  office.  See  Wall's  Hist.  chap.  9,  p, 
563.     See  also  Eusebius'  Hist.  b.  vi.  chap.  43. 

Wall  tells  us,  it  was  in  1643,  that  sprinkling  was  just  be- 
ginning, and  used  by  very  few  among  the  Presbyterians  ;  at 
which  time,  they  reformed  the  font  into  a  basin,  and  that 
France  (Ravenna.)  first  began  the  exchange  of  baptism, 
for  the  substitute  (sprinkling,)  and  then  it  was  followed  by 
other  popish  countries. 

Brenner,  a  Roman  Catholic  writer,  in  a  late  work  on  Bap- 
tism, says,  for  "  thirteen  hundred  years  was  baptism  general- 
ly and  ordinarily  performed  by  immersion  under  the  water; 
and  only  in  extraordinary  cases,  was  sprinkling,  or  effusion 
permitted,  (by  the  Catholics  even.)  These  latter  methods  of 
baptism  were  called  in  question,  and  even  prohibited." 

Hermas,  (second  century,)  speaks  of  the  water  of  baptism 
M  into  which  men  go  down  bound  unto  death,  but  come  up  ap- 
pointed unto  life." — Simil.9,  §  16. 

Justin  Martyr,  who  was  converted  about  the  year  130,  and 
suffered  martyrdom  about  the  year  150,  of  converted  persons 
says,  "  They  are  led  out  to  a  place  where  there  is  water,  and 
there  are  washed  or  bathed  in  the  name  of  of  the  Father  of 
the  Universe,  and  of  the  Saviour,  Jesus  Christ,  and  of  the  Ho- 
ly Ghost." — Apolog. 

Tertullian,  writing  about  the  year  200,  (De  Cov.  Millitis. 
$  2  )  speaks  of  the  person  as  M  let  down  into  the  water,  and 
dipped,  during  the  utterance  of  the  words,  "  1  baptize,  &c." 
In  sec.  4,  he  says,  '*  It  is  a  matter  of  indifference  whether  one 
is  washed  in  a  pool,  in  a  fountain,  in  a  lake,  or  in  a  bath ;  nor 
is  there  any  difference  between  fhose  whom  John  immersed 
in  the  Jordan,  or  Peter  in  the  Tiber." 

Barnabas,  (second  century.)  says,  "We  go  down  into  the 
water,  &c,  but  come  up  again  bringing  forth  fruit,"  &c. 

The  first  liturgy  of  the  Church  of  England,  drawn  up  in 
trine  immersion,  "  unless  the  childe  be  sickly. 
The  rhihic  ia  t<»  lie  dipped  in  the  waler,  so  it  be  discreetly  and 
warily  don."  The  Presbyterian* and  Congregationalists  us- 
ed this  confession  of  faith,  till  1643.  As  is  asserted  by  Mather. 


40 

T.  Lawson,  the  Quaker,  observes,  "To  sprinkle  young  or 
old,  and  cull  it  baptism,  is  very  incongruous;  yea,  as  impro- 
per as  to  call  a  horse,  a  cow  :  for  baptisma  signifies  dipping." 
Also,  G.  Whitehead,  another  learned  Quaker,  says,  "Sprink- 
ling infants,  I  deny  to  be  ba'ptism,  either  in  a  proper  or  scrip- 
tural sense.     For  sprinkling  is  ranlism  and  not  bapiiem." 

The  very  learned  Bailey,  in  his  Dictionary,  says,  Baptism 
in  strictness  of  speech,  is  that  kind  of  washing  which  consists 
in  dipping;  and  when  applied  to  the  Christian  institution,  so 
called,  it  was  used  by  the  primitive  Christians  in  no. other  sense 
than  that  of  dipping,  as  the  learned  Grotius  and  Causa- 
bon  well  observe." 

Witsius,  on  the  Covenant,  says,  "It  cannot  be  denied,  that 
the  native  signification  of  the  word  baptizo,  is,  to  dip." 

Venema  says,  "  the  word  baptizo  is  no  where  used  in  the 
scripture,  for  sprinkling." 

Bp.  Hoadley  says  of  Rom.  vi.  4,  and  Col.  ii.  12.  "  If  bap- 
tism had  been  then  (in  the  days  of  the  apostles,)  performed 
as  it  was  now  i.mong  us,  (by  sprinkling,)  we  should  have  nev- 
er so  much  as  heard  of  this  form  of  expression — of  dying — 
being  buried — and  rising  again,  in  this  ordinance." 

John  Wesley,  on  Rom  vi.  4,  says,  **  Alluding  to  the  ancient 
manner  of  baptizing  by  immersion." 

Richard  Baxter,  author  of  Saints  Rest,  says,  "It  is  com- 
monly confessed  by  us,  that  in  the  Apostles'  times,  the  bap- 
tized were  dipped  over  head  in  the  water,"    &c. 

Calvin,  on  Acts  viii.  38,  says,  "  Here  we  perceive  how  bap- 
tism was  administered  among  the  ancients  For  they  immer- 
sed the  whole  body  in  water.  Now,  it  is  the  prevailing  prac- 
tice (at  Geneva,  and  as  far  as  his  influence  then  extended;) 
for  a  minister  only  to  sprinkle  the  body  or  the  head." 

To  contend  agaii  st  immersion,  and  in  favor  of  sprinkling, 
as  the  divine  ordinance,  in  view  of  all  this,  is  as  ridiculous  as 
it  would  be  to  contend  against  the  fact  of  the  full  blaze  of  the 
sun  at  mid-day.  There  can  be  no  mistake  ;  sprinkling  is  not 
a  divine  ordinance,  but  is  only  an  ordinance  of  men — a  mere 
*'  substitute  of  a  substitute"  for  God's  ordinance;  and  to  con- 
tend for  a  moment,  that  the  sprinkling  of  unconscious  babes 
is  a  divine  ordinance,  is  more  ridiculous  still.  It  is  palpable, 
and  unquestionable,  that  such  have  never  been  baptized  at 
all,  much  less  in  pursuance  of  any  divine  law.  They  have 
only  been  rantized;  and  that  according  to  the  sectarian  laws 
and  usages  of  the  rulers  of  the  sect  wherever  it  is  done. 

As  further  proofs  oflhe  exchange  of  the  divine  ordinance, 
for  a  substitute,  at  the  time  specified,  we  add, 


41 

1  The  Greeks,  who,  of  course,  understand  the  meaning  oC 
the  Greek  words,  baptizo  and  baptismus,  i\o  now,  and  ever 
have  immeised;  and  they  all  declare,  that  ponringor  spi ink- 
ling is  not  baptism.  One  recently  came  to  Amei  icj,  and  was 
astonished  at  our  ceremony  of  sprinkling,  and  said,  it  hid  no 
more  resemblance  to  baptism,  than  hanging  on  a  tree  has  to 

i  pi  tali  of)  on  a  block.      The  fact  that  they  always  immerse, 
•  lotious  to   every  person  having  any  information  on  the 
subject. 

2  All  the  ancient  Chapels  in  England,  still  contain  the  Bap- 
tisteries, prepared  for  the  exclusive  purpose  of  immersion, 
except  where  jhey  have,  since  the  exchange  of  the  ordinance 
been  destroyed.  In  one  place,  they  have  still,  a  silver  bap- 
tistery 

3  All  the  rituals  of  the  Church  of  England,  still  enforce 
immersion. 

4  Emigrants  from  England,  in  many  instances,  are  able  to 
detail  all  the  circumstances  of  the  change  of  the  ordinance, 
in  England,  as  handed  down  by  tradition  from  their  progen- 
itors. 

5  Booth  has  collected  the  frank  admissions  of  more  than 
•  hundred  Pasdobaptist  writers  of  those  times.  As  it  was  then 
notorious,  all  admitted  it.  and  no  author  thought  of  denying 
the  fact.  Those  who  have  grown  up,  in  these  later  times, 
under  the  stratagem  of  baby-sprinkling,  have  truly  been  man' 
aged  into  a  state  of  ignorance  of  these  things,  by  the  with- 
drawal of  the  books  containing  the  facts,  from  their  train  of 
education;  and  by  the  alteration  of  the  definition  of  the  words 
in  the  Greek  Lexicons.  But  these  things  only  show  the  des- 
perate stue  to  which  the  cause  of  the  sprinklers  is  reduced, 
by  the  fact  of  their  resorting  to  such  measures. 

6  The  contrast  between  the  opinions  of  all  Christendom, 
down  to  1556,  nm\  the  present  practice  of  the  sprinklers, 
is  an  overwhelming  demonstration  against  the  practice 
of  the  latter,  as  well  as  the  total  failure,  since  the  time 
of  the  exc  lange,  to  show,  that  baptizo  has  any  other  meaning 
than  immerse,  notwithstanding  the  great  efforts  that  have  been 
made  to  that  ell.  (  t. 

The  French  minister,  Bossuct,  says,  **  We  are  able  to  make 
it  appear,  that  for  thirteen  hundred  years  baptism  was  admin- 
istered bv  immersion  throughout  the  whole  church,"  i.  e.  the 
whole  of  Cfiristendom.  He  admits  a  little  variation  with  a 
few  Catholics  after  1311.  Stackhouse  says,  •* Several  authors 
have  shown  and  proved,  that  immersion  continued  to  be  used 
Tor  thirteen  hundred  years."     Bp.  Stillingflcet  says,  ■«  Rites 


42 

and  customs  apostolical  are  altered — as  dipping  in  baptism." 
Dr.  Doddridge,  on  Rom.  vi.  4,  says,  "It  seems  the  part  of 
candor  to  confess  that  here  is  an  allusion  to  the  ancient  man- 
ner of  baptizing  by  immersion."  How  exceedingly  reluctant 
the  good  doctor  seems  to  be  in  this  confession.  The  very 
learned  Joseph  Mede  says,  "  In  the  ancient  church  there  was 
no  such  thing  as  rantism  or  sprinkling."  Bp.  Pearce  says 
of  the  apostolic  times,  "The  person  baptized,  went  down  un- 
der the  water,  and  was  buried  under  it."  The  Assembly  of 
Divines,  on  Rom.  vi.  4,  say,  "  The  Apostle  alludes  to  the  an- 
cient manner  of  baptism,  which  was  to  dip  the  parties  baptiz- 
ed, and  bury  them  under  the  water."  Sir  John  Floyer  aserts 
the  change,  and  regrets  it  very  much.  Calvin  says,  the  rite 
of  immersion  was  observed  by  the  ancient  church."  Dr. 
Gale,  in  1707,  writes,  "It  is  notorious  to  every  body,  that 
the  divine  ordinance,  within  less  than  a  hundred  years,  has 
been  discarded,  and  something  totally  unlike  it,  has  been  sub- 
stituted." Dr.  Chalmers,  on  Rom.  vi.  4,  says,  "The  original 
meaning  of  the  word  baptism,  is  immersion.  We  doubt  not, 
that  the  prevalent  style  of  the  administration,  in  the  apostles' 
days,  was  by  an  actual  submersion  of  the  whole  body  under 
water."  The  learned  Dr.  Samuel  Johnson,  who  could  read 
Greek,  and  write  and  converse  in  Greek  as  readily  as  in  Eng- 
lish, in  speaking  of  the  popish  practice  of  withholding  the  cup 
from  the  laity,  says,  "  I  think  they  are  as  well  warranted  to 
make  this  alteration  in  that  ordinance,  as  we  are  to  substitute 
sprinkling  in  the  room  of  ancient  baptism."  Dr.  Whitby, 
in  his  endeavors  to  reconcile  the  Dissenters  to  the  Church  of 
England,  says,  "  If,  notwithstanding  the  evidence  that  fwwer- 
sion  is  the  apostolic  baptism,  they,  (the  Dissenters)  do  agree, 
after  all,  now  to  sprinkle,  why  may  they  not  as  well  submit 
to  the  other  ceremonies  of  our  church?"  Dr  Cheyne,  **  I 
cannot  sufficiently  admire  how  cold  bathing  should  ever  have 
come  into  such  disuse,  especially  among  Christians,  when 
commanded  by  the  greatest  lawgiver  that  ever  was." 

I  further  say  to  my  former  associates,  that  authors  have 
grossly  misled  us.  Notwithstanding  Mosheim,  the  faithful 
historian,  tells  us,  that  the  origin  of  the  Baptists  is  lost  in  the 
remotest  depths  of  antiquity — that  John  the  Baptist  immers- 
ed, and  that  the  sacrament  of  baptism  was  performed  in  the 
first  century  by  the  immersion  of  the  whole  body  in  the  bap- 
tismal font,  (vol.  i.  p.  126.)  and  that  the  persons,  during  the 
second  century,  to  be  baptized,  after  they  had  repeated  the 
creed,  and  confessed  and  renounced  their  sins,  (an  act  of  adults 
alone,)  were  immersed  under  water,  and  received  into  Christ's 


43 

kingdom,  by  a  solemn  invocation  of  Father,  Son,  and  Holy- 
Ghost;  (vol.  i.  p.  170.)  and  tells  us  about  the  rise  of  infant- 
bapiism,  after  this  century,  and  that  the  papists  always  per- 
secuted those  who  held  the  sentiment!  of  the  present  Baptists, 
whether  Albigenses,  Waldenses,  Petrobrusians,  Henricians, 
or  of  any  other  names  ;  evidently  admitting,  as  he  is  forced 
to  do,  their  continuation  regularly  from  the  Apostles:  yet 
other  authors  of  sectarian  feelings,  deluded  and  blinded  by 
the  influence  of  baby-sprinkling,  who  have  copied  after  him, 
have  thrown  all  these  things  into  the  shade.  Rev.  T.  Haw- 
eis,  L.  L.  D.,  who  has  written  a  History  of  the  Church,  and 
copied  much  from  Mosheim,  could  not  copy  these  facts,  but 
unjustly  and  falsely  ascribes  the  origin  of  the  Baptists,  to  the 
affiir  of  Munster,  some  300  years  ago.  Rev.  John  Marsh,  of 
Connecticut,  in  his  Ecclesiastical  History,  a  popular  work, 
used  much  in  sehools,  falsely,  and  doubtless,  through  the  in- 
fluence of  his  delusion,  takes  the  same  ground.  Jt  was  gene- 
rally taught  in  the  New  England  Colleges,  that  the  origin  of 
the  Baptists,  was  in  the  affiir  of  Munster.  Even  free-mason- 
ry itself  might  laugh  such  delusion  to  scorn.  Mosheim,  though 
a  Lutheran,  gives  us  all  the  Christians  of  the  first  two  cen- 
turies, as  Baptists.  We  will  now  give  the  learned  Curcellae- 
ns,  Professor  of  Divinity  in  the  Paedobaptist  seminary  at  Am- 
sterdam, in  the  1 7th  cenlury.  He  says,  "  Paedobaptism  (baby 
baptism,)  was  unknown  in  the  first  two  ages  after  Christ.  In 
the  third  and  fourth,  it  was  approved  hy  &  few  ;  at  length  in 
the  fifth,  and  following  ages,  it  began  to  obtain  in  divers  pla- 
ces. Therefore,  this  rile  is,  indeed,  observed  by  us  as  an 
ancient  custom,  but  not  as  an  apostolic  tradition."  If  by 
ages,  centuries  are  here  meant,  he  here  teaches  that  encroach- 
ments upon  Baptist  sentiments,  were  very  slow,  even  until 
the  fifth  century.  These  other  authors  we  have  quoted,  teach 
us  the  continuance  "of  Baptist  sentiments,  so  far  as  the  na- 
ture of  baptism  is  concerned,  for  sixteen  hundred  years. 

The  Baptist  principle,  that  Christ  has  the  right  to  the  ex- 
clusive jurisdiction  over  all  his  people,  within  his  One  Fold, 
is  clearlv  taught  in  the  Bible  ;  and  even  those  whose  practice 
is  to  go  into  the  oth*-r,  and  modern  folds,  and  to  be  subject  to 
other  rulers,  still,  will  not  often  venture  to  defend  themselves 
in  these  points.  We  have  only  to  show  more  clearly,  there- 
fore, and  to   prove  that  baby-baptism,  and  baby-sprinkling* 

nefriond*  complain,  beeailM  we  call  it  by  thaf  name.  But  what  shall  wo 
call  it?  Infant  (from  in  nwifan-*,)  i.«  a  word  including  minors,  nil  under  twen- 
ty- one  year*  of  age.  Baptism  in  immr-inn.  Tin-  immersion  off  minor*  is  too 
eomprehen»ive.     Therefore,  I  cannot  tell  the  truth,  and  cull  it  infant-baptism. 


44 

are  innvoations  and  inventions  of  men  ?  having  gradually  en* 
croached  upon  UtB  original  organization,  and  we  shall  have 
shown  how  the  King  iom  of  Christ  was  originally  organized. 
By  showing,  in  a  short  •ketch,  who  have  enforced  these  stra- 
tagems upon  babes — who  hive  been  persecuted  for  not  ob- 
serving them,  and  who  were  the  persecutors,  we  shall  readily 
perceive  that  the  kingdom  of  Christ  originally  was  organized 
without  any  such  thing;  anil  that  these  stratagems  have  been 
instrumental  in  aiding  other  lords,  in  making  encroachments 
upon  the  real  kingd  on  of  Christ,  and  thus  divided  the  Zion 
of  God.  Was  it  ever  known  that  people  were  persecuted  for 
not  obeying  the  commands  of  God  ?  Never.  It  was  only 
for  disregarding  the  dogmas  of  men,  that  they  have  been  per- 
secuted. The  Donatists,  in  the  fifth  century,  were  cruelly 
persecuted  for  refusing  to  baptize  babes,  and  for  holding  they 
could  be  saved  without  it. 

Christianity  was  planted  in  Britain,  by  the  Apostles,  in  A. 
D.  63.  The  Saxons  conquered  the  Britons,  and  drove  them 
into  Wales.  Austin,  the  monk,  was  sent,  in  596,  to  convert 
them  to  popery,  and  to  the  Romish  rites.  He  demanded  of 
them,  I.  To  keep  Easter,  2.  To  baptize  their  babes,  as  did 
the  papists.  3.  That  they  join  in  teaching  the  Saxons  in  the 
same  way.  But  they  refused.  Whereupon  Austin  brought 
on  a  cruel  war  against  them,  and  well  nigh  exterminated 
them. 

In  the  year  610,  baby-baptism  being  much  neglected,  the 
pope  ordained,  concluded  and  published,  that  young  children 
must  be  baptized,  as  being  necessary  to  ealvalion,  and  upon 
penalty  of  damnation.  One  of  the  kings  of  the  West  Saxons, 
A.  D.  700,  prescribed  a  heavy  penalty  for  deferring  the  bap- 
tism of  babes,  beyond  thirty  days  from  their  birth.  Charle- 
magne required  from  20  to  60  and  120  shillings  fine  of  every 
parent  who  deferred  the  baptism  of  a  child,  more  than  twelve 
months.  In  the  year  1050,  Tope  Leo  III,  commanded  that 
young  children  be  baptized.  In  the  year  1070,  Pope  Greg- 
ory VII,  deemed  that  those  children  whose  parents  were  ab- 
sent or  unknown,  should  be  baptized.  So  in  Massachusetts, 
in  the  year  1653,  ministers  decreed,  that  if  parents  die,  be- 
fore the  babes  were  sprinkled,  they  must  still  be  sprinkled  ; 

Patdo  is  a  babe;  Pado-hnptiBm,  is  the  immersion  of  babes.  The  sprinkling  of 
these,  then,  is  not  Vndo-bopfism.  i»/V/»/-9prinkling,  is  the  sprinkling  of  mi- 
nors. The  sprinkling  of  babes,  or  baby-sprinkliv g,  then,  are  the  oniy  names 
we  can  give  to  the  transaction,  and  speak  the  truth.  We  have  a  conscience 
against  calling  it  what  it  is  not.  Th«  Bihle  requires  us  always  to  speak  the 
truth,     We  cannot  follow  othets,  and  call  it  by  a  false  name, 


45 

and  the  General  Court  passed  it  into  law.  In  the  eleventh 
century,  it  was  deemed,  if  parents  neglect  to  have  their  chil- 
dren baptized,  they  shall  be  torn  from  them — be  baptized,  and 
then  be  returned.  In  the  year  1022,  fourteen  persons,  in  Or- 
leansin  France,  were  burnt,  for  opposing  the  baptism  of  babes. 
In  the  time  of  Henry  III,  several  persons  were  put  to  death, 
for  opposing  the  baptism  of  babes.  In  1095,  many  were  put 
to  death  in  Italy,  for  opposing  it.  In  1105,  many  persons 
were  banished  out  of  the  bishoprick  of  Tryers,  for  opposing 
it.  Peter  de  Bruys,  from  whom  is  named  the  Petrobrusians, 
was  burnt  at  St  Giles',  in  1130,  for  preaching  the  Bible  prin- 
ciples, as  to  the  kingdom  of  Christ,  and  opposing  baby  baptism. 
Henry,  his  successor,  from  whom  the  Henricians  were  nam- 
ed, after  preaching  a  long  time  in  various  places,  similar  sen- 
timents, was,  in  1 143,  seized  and  imprisoned,  where  he  died  ; 
and  chiefly  because  he  opposed  the  baptism  of  babes.  The 
Albijrenses,  and  YVa  hie  rises  generally,  (as  we  arc  taught  in 
Twisk's  Chron.  in  the  Dutch  Martyrology,  and  in  Cassamler's 
HisL)  opposed  infant  baptism.  Pope  Alexander  111,  in  1179, 
anathematized  them  for  opposing  it.  In  the  year  1200,  many 
of  them  were  burnt  in  Germany,  for  the  same  reason.  In 
1230,  many  of  them  suffered  death  at  Tryers,  for  opposing  it. 
In  1232,  nineteen  persons  were  burnt  at  Thoulouse,  for  op- 
posing baby  baptism.  In  1336,  four  baptized  persons  were 
imprisoned — placed  upon  the  rack — tortured — and  finally  be- 
headed, for  the  same  offence.  In  1 3  15,  many  Waldeuses  were 
burnt  in  Austria,  for  opposing  the  baptism  of  babes.  In  1522, 
two  guilders  was  the  fine,  at  Zurich,  set  upon  all  those  who 
neglected  the  baptism  of  their  children.  In  1529,  nine  per- 
sons, who  had  had  this  stratagem  played  off  upon  them,  when 
babes,  besoming  converted,  were  baptized  according  to  the 
command  of  Christ,  and  for  this  reason  were  put  to  death 
at  Gant.  In  1527,  a  Baptist  minister  was  beheaded,  with  sev- 
enty of  his  associates,  for  opposing  baby  baptism.  About 
three  persons  were  roasted  to  death  by  a  slow  fire,  for 
no  other  offen< 

These  arc  only  specimens  of  what  was  continually  prac- 
tised. The  Episcopalian,  Congregational,  and  Presbyterian 
organizations,  all  springing  lip  between  1534,  and  1545,  SO" 
forced  the  baptism  of  babes  on  all  they  could  control,  under 
the  penalty  of  excommunication  Baby-sprinkling,  which 
must  Kara  commenced  after  1556,  has  been  since  enforced, 
under  simil  tr  After  164S,   ihe  Baptists  were  cru- 

elly persecuted  in   New  England.     The  eight  hundred  mar- 


46 

tyrs  murdered   in  England,  between   1553,  and    1558,  were 
mostly  Baptists. 

All  this  proves,  first,  that  there  have  been  Baptists  in  all 
ages,  who  have  endured  these  persecutions.  And  secondly, 
that  suspicion  rests  upon  baby  baptism,  from  the  fact  of  its  be- 
ing enforced  by  the  arm  of  despotism,  and  been  accompanied 
with  such  cruel  persecutions. 


LE  TTE  R  V  I. 

PERVERSIONS    OF    SCRIPTURE. 

I  my  first  letter  I  alluded  to  some  perversions  of  scripture, 
made  by  the  bishops  in  1568,  nine  or  ten  years  after  the  ex- 
citement in  favor  of  Calvin's  substitute  for  baptism  began. 
And  as  these  perversions,  by  the  express  command  of  King 
James'  were  to  be  retained  in  his  version  of  1611,  and  are  still 
continued  in  "America,  their  connexion  with  this  point  of  his- 
tory gives  them  fresh  interest. 

The  first  perversion  I  will  name  is  the  transfer  of  the 
Greek  words  baptize  and  baptism  and  refusing  to  translate 
them.  While  the  bishops  who  had  killed  so  many  martyrs 
were  so  eager  to  introduce  sprinkling;  if  the  words  could 
possibly  have  been  twisted  into  such  a  version,  they  would 
surely  have  rendered  them  sprinkle.  The  fact  that  they  did 
not,  is,  of  itself  full  proof  that  they  knew  they  could  not. 
Their  other  perversions  area  clear  proof  that  they  would 
have  done  this  if  they  possibly   could. 

Dr.  Campbell,  principal  of  the  Marischal  College,  Aber- 
deen, a  Presbyterian  minister,  of  great  candor,  and  one  of  the 
most  learned  men  in  the  world,  (Dissert,  on  Gospels,)  says: 
"  The  Greek  word  peritome,  the  Latins  translate  cirevmci- 
sio  ;  (circumcision,)  which  exactly  corresponds  n  etymology. 
But  the  Greek  word  baptisma,  (baptism,)  they  have  retain- 
ed, changing  only  the  letters  from  Greek  to  Roman.  Yet 
the  latter  was  jnstas  susceptible  of  a  literal  translation  into  La- 
tin as  the  former.  Immersio  (immersion)  answers  as  exactly  in 
the  one  case  as  cireumcisio  (circumcision)  in  the  other.  When 
the  language  furnishes  us  with  materials  for  a  version  so  ex- 
act, such  a  version  conveys  the  sense  more  perspicuously 
than  a  foreign  (i.  e.  Greek)  name.  For  this  reason,  I  should 
think  the  word  immersion  a  better  English  name  (for  the  ordi- 
nance,)than  baptism,  we  re  we  now  at  liberty  to  make  a  choice  ;" 
.  e.  were  there  no  civil  law  or  civil  government  against  it. 


47 

Also  in  his  note  on  Matt.  iii.  11,  he  says:  "The  word  bap- 
tizo,  both  in  sacred  authors  and  classical,  signifies  to  dip,  to 
plunge,  to  immerse.11 

The  bishops  saw  it  would  be  too  barefaced  a  falsehood  to 
have  translated  it  sprinkle.  But  they  did  all  they  dared. 
They  transferred  the  Greek  words,  thus  giving  those  who 
were  in  their  views  the  power  to  deceive  the  multitude  who 
were  ignorant  of  the  Greek  language.  King  James,  in  1604, 
expressly  enjoind  upon  his  translators  the  retention  of  "  these 
old  ecclesiastical  words,71  and  the  whole  subject-matter  con- 
nected with  them.  This  is  the  reason  the  perversions  are 
transmitted  to  us  in  the  present  version.  His  reason  was  the 
same  as  that  which  influenced  the  bishops.  The  parliamen- 
tary act  of  1644,  enforcing  sprinkling  as  the  law  of  the  land, 
and  excluding  immersion,  was  based  upon  the  same  princi- 
ples, and  on  the  retention  of  the  same  perversions.  The  peo- 
ple, after  these  events,  in  the  emphatic  language  of  Campbell, 
were  ■  not  now  at  liberty  to  make  ft  choice."  The  object  in  the 
whole  transaction  evidently  was  to  cast  mist  upon  the  subject, 
to  cover  up  the  ordinance  of  Christ,  and  to  countenance  a 
substitute ;  to  bury  in  perpetual  oblivion  the  doctrine  of  be- 
lievers' baptism,  whereby  Christians  were  subjected  to  Christ, 
and  to  establish  a  sprinkling  operation,  that  should  subject 
all  the  people  and  all  the  babes  in  the  realm  to  the  civil  gov- 
ernment, in  all  matters  of  reliajw«.  This,  then,  is  a  bare- 
faced  perversion,  in  its  practical  operation,  and  intended  to 
subserve  a  heaven-daring  invasion  of  the  prerogative  and  ju- 
risdiction of  Christ.  Whatever  intrigues  the  Catholics  might 
have  previously  practiced  on  the  same  point,  served  only  to 
show  these  how  this  perversion  could  be  effected.  The  Cath- 
olics only  led  the  way.  The  whole  transaction  is  a  studied 
ueing  fraudulent  perversion  of  the  ordinance,  in  its  de- 
sign. It  is  impossible,  any  person  can  avoid  arriving  at  that 
conclusion,  who  candidly  reflects  on  the  time  and  the  circum- 
stances connected  with  this  transfer   of  these  Greek    words. 

Iti  I.  that  the  bishop's  Bible  merely  followed  Tyn- 

's  of  1526;  Covcrdalesof  1585;  Matthew's  of  1537  ;  ( 'ran- 
mrrs,  and  Travenner's  of  1539;  and  the  Genevan,  of  1557. 

We  reply,  if  it  precisely  followed  those,  why  did  they  call 
it  the  "  Bishops  Version."  Why  bum  up  all  ihe  others,  that 
night  prevail?  There  was  palpable  iniquity  in  this. 
'lmit  the  Genevan  Bible  of  1557,  and  probably  some  oth- 
ers, had  tr  !  the  word  baptizo.  But  we  do  not  admit, 
that  they  had  the  other  perversions  we  have  named  below. 
And  further,  we  reject  the  principle,  that  any  demonstrable 


48 

guilt  in  the  above,  is  any  palliation  for  those  bishops.  The 
bishops  knew  better  than  to  give  such  perversions,  as  accor- 
ding with  truth,  and  therefore,  the  charge  of  conscious  and 
intentional  corruption,  is  demonstrably  true.  Those  bishops, 
that  ten  years  before,  could  be  employed  in  killing  so  many 
martyrs,  would  do  the  latter  deed,  and  they  did  it,  manger  all 
the  efforts  to  screen  their  guilt;  and  they  burnt  the  oilier  ver- 
sions, so  that  none  but  the  Bishops'  Bible,  thus  perverted, 
could  be  had. 

The  second  perversion  I  will  name,  is  I  Cor.  12,  13.  The 
literal  translation  is,  "Because  in  one  spirit  were  we  all  bap- 
tized into  one  Body,  whether  Jews  or  Greeks,  whether  bond  or 
free  ;  and  have  all  drank  in  one  spirit."  The  particular 
thoughts  "in  one  spirit  (i.  e.  in  the  same  spirit  of  piety)  all 
of  every  nation  were  baptized,"  and  "into  one  body  i.  e.  into 
one  kingdom, and  "all  drank  in  one  spirit"  (i.  e.  cultivated  the 
same  christian  spirit,  through  the  influence  of  the  EJolyGhost.) 
This  teaches  that  baptism  introduces  into  the  church  or  king- 
dom— that  all  the  members  were  adults,  and  supposed  to  be 
pious,"  drinking  in  the  same  spirit,"  that  none  were  then  mem- 
bers but  such,  and  that  there  was  of  course  no  such  thing  as 
infant  baptism,  or  infant  sprinkling,  or  infant  membership, 
thn  in  the  church.  These  views  were  so  repugnant  to  the  Epis- 
copal national  organization,  that  it  became  necessary  for  the 
bishops  to  cover  it  all  over,  by  perverting  some^words,  and  to- 
tally changing  the  whole  scope  and  train  of  thought.  It  is  all 
effected  by  translating  en  falsely  by  the  preposition  &y,and  be- 
ginning the  word  spirit  with  a  capital  letter.as  "  by  one  Spirit." 

This  little  perversion  turns  off  the  whole  attention  into  a 
visionary  field  of  falsely  called  spiritual  baptism,  and  of  a 
falsely  called  spiritual  Kingdom  ;  a  form  of  thought  which 
is  never  found  in  the  New  Testament.  The  literal  transla- 
tion confines  the  attention  to  the  real  Kingdom  consisting  of 
those,  and  those  only,  who  in  one  spirit »  were  baptized  into  it,' 
and  were  old  enough  to  drink  in  one  and  the  same  spirit,  or  tem- 
per. This  fact  is  asserted  of  all  the  members — ol  course  no 
babes.  This  is  another  just  such  perversion  as  might  be  ex- 
pected from  those  bishops  at  that  time  having  such  an  object 
in  view. 

To  show  that  this  criticism  is  correct,  it  should  be  no- 
ticed that  the  apostle,  from  verse  1  to  1 1,  is  speaking,  notoi 
converting  grace,  but  of  the  different  miraculous  gifts  bestow- 
ed upon  the  dtfferent  members  "  as  he  wills  ;"  and  yet,  verses 
12,  to  27,  that  as  a  human  body,  having  many  members,  is  one, 
so  is  the  churchy  the  Kingdom  of  Christ  one,   though  consis- 


49 

ting  (as  in  the  literal  translation  of  v.  27)  "  of  parts."  What 
a  gross  perversion,  and  how  evidently  intentional,  in  thus 
changing  the  thought,  and  thus  covering  up  this  discription  the 
Holy  Ghost  has  left  on  record  of  the  kingdom  of  Jesus 
Christ,  and  making  the  language  describe  something  else  ! 

A  third  perversion  I  will  name  is  Matt.  iii.  2.  The  literal 
translation  is,  "Repent,  for  the  kingdom  of  heaven  has  come," 
or  has  come  near.  John's  custom  of  immersing  penitent  be- 
lievers, thus  subjecting  them  to  the  King  of  heaven  in  his 
kingdom,  and  into  which  Jesus  Christ  was  formally  intro- 
duced in  the  same  way,  in  order  "  to  fulfil  all  righteousness," 
and  John's  exclusion  of  those  who  did  not  bring  forth  fruits 
meet  for  repentance.are  facts  clearly  described  by  the  Evange- 
lists. On  the  imprisonment  of  John,  Christ  took  the  lead  in  that 
kingdom  and  baptized  (by  his  disciples)  into  it  more  disciples 
than  John,"  as  we  are  taught  John  iv.  1,  2,  and  elsewhere.  It 
is  thus  John  prepared  the  way  of  the  Lord,  and  was  the  mes- 
senger before  his  face. 

But  this  immersion  itself,  as  the  initiating  ordinance  into 
the  kingdom,  and  its  limitation  to  the  penitent,  are  so  clearly 
described, and  were  so  inconsistent  with  the  national  psedobap- 
tism  of  England,  and  with  the  sprinkling  they  were  at  the  time 
so  eager  to  introdnce,  that  it  was  necessary  to  do  what  they 
could  to  darken  counsel,  and  cover  up  or  pervert  the  whole 
passage.  This  they  have  done  by  perversely  rendering 
it  "  the  kingdom  of  heaven  is  at  handy  By  this  perversion, 
thus  putting  the  labors  of  John  over  into  the  old  dispensation, 
and  intimating  that  the  "kingdom  of  heaven"  was  not  yet  set 
up,  they  have  by  the  perversion  done  what  they  could  to  de- 
stroy that  argument  against   them. 

A  fourth  perversion  is  of  a  class  of  passages.  The  Greek 
word  «"  (en)  had  been  in  the  quiet  and  peaceful  possession  of 
one  meaning  for  more  than  two  thousand  years,  as  baptism 
had  been  ofimmersion,  and  baptizo  of  immerse.  The  phrase 
"immerse  in  water,"  or  "in  Jordan,"  if  literally  translated, 
occurs  in  ten  instances  in  the  New  Testament;  and  if  it  had 
so  translated,  would  have  rooted  up  the  whole  of  their  sprin- 
kling project.  Accordingly  they  have  perversely  translated 
it  "  with  water"  in  seven  out  of  the  ten  instances.  The  in- 
stances of  the  perversion  are  Matt.  iii.  1 1  ;  Mark  i.  8  ;  brfft 
ii.  16  ;  John  i.  26,  31,  33;  and  Acts  i.  5.  The  translation  "in 
water,11  or" in  Jordan,"is  given  Matt.  iii.  G  ;  and  Mark  i.  5,  9. 

Dr.  Campbell  remarks :  "  Nothing  can  be  plainer  than  that 
if  there  be  any  incongruity  in  the  expression,  in  water,  this 


SO 

in  Jordan,  must  be  equally  incongruous."  Mr.  Hervey,  in 
his  second  letter  to  Mr.  Wesley,  says;  "I  can  prove  thatcv 
signilies  in,  and  1  can  prove  it  to  have  been  in  the  peaceable 
possession  of  that  signification  for  more  than  two  thousand 
years."  L'Enfant,  on  the  phrases  "in  water.?'  and  "in  the 
Holy  Ghost,"  says,  "These  words  do  very  well  express  the 
ceremony  of  baptism,  which  was  at  first  performed  by  plung- 
ing the  whole  body  into  water,  as  also  the  copious  effusion 
of  the  Holy  Ghost  on  the  day  of  Pentecost."  The  perver- 
sion of  "immerse  in  water,"  to  "  baptize  with  water,11  in  se- 
ven instances,  and  by  the  bishops  in  1568,  was  evidently  in- 
tended for  the  same  general  purpose  they  then  had  in  view. 

A  fifth  class  of  perversions  is  of  such  passages  as  Mark  i. 
8,  and  Luke  iii.  16,  literally  rendered,  would  be,  "  He  shall 
baptize  you  in  the  Holy  Ghost,"  and  "in  the  Holy  Ghost  and 
fire,"  The  fulfilment  is  recorded  in  Acts  ii.  2 — 4,  when  the 
Holy  Ghost  like  a  rushing  mighty  wind  filled  all  the  house, 
as  well  as  cloven  tongues  like  as  of  fire  ;  and  when  the  disci- 
ples were  endued  with  miraculous  powers.  They  were  then 
emphatically  immersed  in  and  surrounded  by  the  miraculous 
displays  of  the  Holy  Ghost.  The  perversion,  baptize  with 
the  Holy  Ghost,  was  evidently  intended  totally  to  change  the 
scope  of  thought  into  another  different  train  of  thoughts.  It 
fixes  the  attention  on  the  common  effusions  of  the  Holy  Ghost, 
so  as  to  make  the  expressions  favor  their  sprinkling  project, 
by  its  similarity  to  these  effusions.  It  should  here  forever  be 
remembered  by  those  who  in  prayer  use  the  expression,  "  bap- 
tize us  with  the  Holy  Ghost,"  that  they  use  not  the  language 
which  the  Spirit  teaches,  but  the  corrupted  and  perverse  phra- 
seology of  those  corrupt  and  heaven  daring  bishops ;  and 
that  they  perversely  gave  this  phraseology  for  the  sake  of 
wresting  and  perverting  the  truth.  Converting  and  sanctify- 
ing grace,  is  never  called  baptism  in  God's  word,  except  by 
perversion,  and  by  corrupting  the  word  of  God. 

A  sixth  perversion  is  in  1  Peter  iii.  21.  Eperotema,  nev- 
er signifies  the  answer.  It  always  signifies  the  question,  or 
the  test.  The  Bible  is  a  book  of  tests.  Baptism  tests  the 
consciences  of  men  whether  they  will  subject  themselves  to 
the  authority  of  Christ  in  his  kingdom,  or  not.  Here  we  are 
taught  it  is  the  "  test  of  a  good  conscience."  By  perverting 
it  as  "  the  answer  of  a  good  conscience"  the  bishops  evident- 
ly intended  to  give  unbounded  latitude  to  every  person  to  fol- 
low his  own  feelings  in  relation  to  baptism,  and  to  call  it  the 
answer  of  a  good  eonscience.  This  perversion  makes  each 
one's  feelings  (blindly  called  conscience)  his  own  law-ma- 


51 

ker  in  relation  to  baptism.     It  virtually  repeals  the  law  of 
Christ,  and  leaves  every  one  to  his  own  notions  and  wishes. 

Surely  the  delusions  of  a  bible  Society  must  be  as  strong 
as  ever  were  those  of  the  free-masons,  or  those  of  the  Mor- 
mons, in  strenuously  refusing  to  aid  in  the  circulation  of  the 
Scriptures,  unless  all  these  heaven-daring  perversions  are  re- 
tained. And  the  question  rushes  and  presses  upon  the  con- 
sciences of  ail  Christians,  and  especially  of  those  whose  fun- 
damental principle  of  organization  is  entire  obedience  to  Je- 
sus Christ  in  all  things :  how  can  we  be  saidto  obey  Christ 
in  rjusinghis  gospel  to  be  preached  to  every  creature  under 
heaven,  when  parts  of  it,  so  vital  in  gathering  together  all  his 
people  in  one,  and  in  preventing  sectarianism,  are  thus  cover- 
ed up  and  concealed;  and  when  these  perversions  so  evident- 
ly intrnti  >nal,  and  so  palpably  adapted  as  they  are  to  favor 
divisions  and  sectarianism,  are  palmed  oil*  upon  the  world  as 
the  real  language  of  the  living  God. 

A  seventh  perversion  is  Isaiah  lii.  15.  The  literal  transla- 
tion is,  "So  shall  he  astonish  many  nations."*  The  visage 
and  form  being  so  marred,  as  expressed  in  the  previous  verse, 
is  tne  cause  of  the  astonishment.  The  bishops  have  perver- 
ted it  "So  shall  he  sprinkle  many  nations."  They  were  at 
the  time  devot  ng  all  their  energies  to  the  defence  of  a  nation- 
al religion,  and  in  laying  the  foundation  for  national  sprin- 
kling to  become  the  initiating  ordinance  into  the  national 
establishment. 

An  eighth  perversion  is  Heb.  x.  22.  It  is  expressed.  M  and 
our  bodies  washed  with  pure  water."  "  With,"  is  here  put 
in  r.inian  letters,  as  if  it  were  found  in  the  original,  thus  ex- 
presstnga  falsehood. 

It  was  the  custom  of  the  translators,  when  they  supplied  a 
I,  to  give  it  in  italics.  This  passage  is  the  only  instance 
I  know  of,  where  they  have  not  done  it.  They  doubtless, 
had  their  reasons  mentally  for  not  doing  it  here.  The  peo- 
ple would  infer  that  "with"  was  merely  the  opinion  of  the 
translators,  ami  that  "  in  water,"  was  full  as  likely  to  be  the 
meaning,  ami  more  so.  As  we  have  shown  that  immersion 
is  the  real  Christian  ordinance,  this  proves  thai "  in  water," 

*  I  follow  tho  Sep'uagint.as  the  Saviour  used  it,  quoted  from  it,  and  approv- 
ed the  vi'r*iim.      Thnuma$ei — shall  astonish. 

The  i  '//, ,  it  it  true,  signifies  to  lcnp,  to  exult — to  loap  for  joy. 

It  is  here  in  the  Hipbical  conjugation  ;  implying  a  casual  action,  as  "cause  to 
rejoice  " 

Gesenius  renders  the  Hebrew  "So  shall  he  cause  mnny  nations  to  rejoice." 
—So  shall  he  organize  many  national  churches;  which  would  boa  no  more 
gross  perversion  than — So  shall  he  sprinkle  many  nations. 


52 

is  the  only  phrase  that  can  express  this  real  fact/arid  give  the 
intention  of  the  Holy  Spirit. 

By  giving  "  with"  and  in  roman  characters,  thereby  teach- 
ing that  *•  with"  is  found  in  the  Greek  Testament,  as  a  part 
of  inspiration,  they  have  palmed  off  a  falsehood  upon  the 
tvorld.  If  they  had  given  **  with"  in  italics,  wc  should  have 
said  this  is  merely  their  exposition.  But  as  it  is,  they  have 
practically  said,  this  is  a  translation. 

Bishop  Smith,  of  Kentucky,  in  his  recent  sermon  on  bap- 
tism, has  twice  rendered  this  passage  "  having  our  bodies 
Washed  in  pure  water."  Such  testimony,  from  their  own  side 
of  the  house,  cannot  certainly  be  suspected  of  partiality  for 
us.  It  is,  and  must  be  the  testimony  of  candid  criticism,  and 
sound  conviction. 

These  are  only  specimens  out  of  many  other  passages.. 
Whenever  the  Saviour  is  made  to  say,  •«  Repent,  for  the  king- 
dom of  heaven  is  at  hand ;"  the  last  words  are  also  a  perver- 
sion. "  For  the  kingdom  of  heaven  has  come,"  or  has  come 
near  ;*'  implying  that  it  is  now  in  existence,  and  has  actually 
come  close  to  them,  is  the  thought  the  Holy  Ghost  has  re- 
corded in  the  Greek  Testament.  So  also  Matt.  x.  f.  He 
commands  the  disciples  to  "  preach,  saying,  The  kingdom 
of  heaven  has  come."  The  bishops  perversion  is  "  the  king- 
dom of  heaven  is  at  hand," — is  about  to  be  set  up  hereafter 
— not  so  cogent  a  reason  for  repentance,  as  the  real  reason,, 
and  a  false  statement  is  never  as  good  a  reason  to  urge  for 
repentance,  as  the  truth. 

While  I  make  these  remarks,  I  must  bear  testimony  to  our 
Tersion,  as  being  generally  very  accurate;  except  simply, 
in  the  items  of  baptism  ;  and  there  it  is  palpably  sectarian,  as 
the  above  specimens  show,  and  I  might  show  many  others. 

But  notwithstanding  these  and  all  the  other  efforts,  no  di- 
rect Parliamentary  law,  enforcing  sprinkling,  could  be  ob- 
tained till  1644;  notwithstanding  many  indirect  laws,  inten- 
ded for  a  direct  effect,  were  passed  previous  to  that  time. 


LETTER    VII. 

MISAPPLICATION    OF    BAPTISM,  AND    THE    SUBSTITUTE. 

It  should  be  steadily  kept  in  view,  that  baptism  is  the  initi- 
ating ordinance  into  a  state  of  entire  subjection  to  the  exclu- 
sive jurisdiction  of  Christ,  within  his  kingdom.     As  conver- 


53 

aion  is  the  private  surrender  of  the  whole  soul  to  his  will, 
through  the  internal  workings  of  the  Spirit,  so  baptism  is  the 
public  subjection  of  self  entirely  to  his  will,  within  his  king- 
dom. M  Putting  on  Christ,"  "  baptized  into  Christ,"  and  sim- 
ilar phrases,  fully  express  this  truth.  The  person  baptized 
is  supposed  voluntarily  and  freely  so  to  subject  himself  pub- 
licly and  fully  to  the  will  of  Christ.  But  the  use  of  the  sub- 
stitute is  not  taking  the  will  of  Christ  as  the  rule,  and  there- 
fore is  not  the  thing.  It  is  still  cleaving  to  the  will  of  man, 
or  to  our  own  selfish  feelings.  It  must  be  the  thing  Christ 
requires,  or  the  surrender  of  the  heart  to  his  will  is  not  made. 
And  further,  the  substitute  is  only  used  in  other  folds,  and 
only  misleads  one  away  from  the  organized  kingdom  of  Christ, 
into  the  wrong  fold  ;  i.  e.  some  modern  fold  contrived  by  men, 
and  ruled  by  men,  thus  dividing  the  kingdom  of  Christ.  That 
all  converts  should  subject  themselves  to  Christ  within  his 
kingdom,  and  his  jurisdiction,  and  by  that  transaction  which 
is  the  initiating  ordinance  there,  is  as  necessary  as  it  is  there 
should  be  but  One  Fold,  and  One  Shepherd.  And  further, 
as  another  person  cannot  repent  for  us,  so  another  cannot  do 
this  duty  for  us  in  infancy.  It  is  premature  if  done,  and  there- 
fore is  nothing.  Jesus  Christ  requires  of  all  believers  the 
personal  subjection  of  themselves.  The  delusion  of  parents 
can  never  excuse  us  from  this  invariable  claim  of  Christ  up- 
on our  own  personal  obedience,  his  right  to  have  us  in  a  state 
of  entire  subjection  to  him  and  free  from  human  lords,  and 
within  his  kingdom. 

Christ  will  not  have  any  rival  powers  with  him  over  the 
church,  nor  any  rival  folds.  The  existence  of  these  is  forbid- 
olen,  and  the  ceremony  which  initiates  them  is  forbidden,  Rev. 
xxii.  18.  Such  a  baptism,  and  into  such  a  church  as  subjects 
us  partly  to  the  will  of  human  rulers,  and  partly  to  the  will  of 
Christ,  is  vitiated  in  just  so  far  as  there  is  any  subjection  to  hu- 
man rulers.  Because  Christ  will  not  have  such  competitors 
or  partners  in  power-  But  it  can  be  cured  by  leaving  such 
rulers.  As  the  ordinance  must  be  right,  so  the  purpose  must 
be  right,  pud  the  subjection  to  Christ  complete,  and  within 
his  kingdom.     Such  was  evidently  the  apostolic  practice. 

The  ordinance  of  Christ,  right  in  external  form,  has  been 
grossly  mis  ipplicd  to   wicked  and  selfish    purposes.     In  the 
mirror  above  given,  we  propose  to  point  to  the  map  of  the  Ins- 
id  point  out  some  of  these  misapplications. 

The  fir*t  misapplication  is  A.  D.  206.  The  children  in 
die  schools,  railed  catechumens,  were  hurried  on  to  he  im- 
mersed before  conversion.     Tcrtullian  raises  his  voice  against 


54 

it.  Robinson  fully  demonstrates  from  the  origina/  words 
used  in  the  discussion,  and  from  the  fact  that  they  asked  to 
be  immersed  (as  the  description  is,)  that  they  could  not  pos- 
sibly be  babes.  It  was  youths  without  conversion,  to  whom 
the  ordinance  was  misapplied.  The  re-action  against  it  clearly 
shows  the  general  and  universal  opinion  then  prevalent,  that 
none  but  believers  were  proper  subjects  of  baptism. 

The  next  misapplication  of  the  real  ordinance  is  A.  D.  255. 
One  Fidus,  had  a  country  parish  in  the  interior  of  Africa. 
The  heathen  around  for  centuries  had  been  accustomed  to  sa- 
crifice their  own  babes  to  Saturn,  a  heated  brazen  statue,  and 
to  destroy  them  in  the  flames.  So  strong  was  the  delusion, 
that  no  civil  law  could  check  it.  They  were  accustomed  al- 
so to  steal  and  sacrifice  the  babes  of  Christians.  Yet  on  ac- 
count of  the  civil  law,  they  did  not  meddle  with  Christians ; 
i.  e.  baptized  persons.  Fidus'  parish  was  in  the  midst  of 
these  depredations.  His  ingenuity  devised  the  scheme  of  im- 
mersing the  babes,  in  the  name  of  the  Trinity,  whereby  they 
took  the  name  of  Christians,  and  were  thus  protected.  He 
soon  laid  the  case  before  a  council.  Cyprian,  who  is  descri- 
bed as  an  4t  ignorant  fanatic,  and  a  great  tyrant,  and  a  confu- 
sed genius,  ambitious  for  power,"  at  the  head  of  the  council 
managed  the  question.  After  first  deciding  that  a  certain 
deacon  should  be  put  to  death  for  treating  his  pastor  with  con- 
tumacy, according  to  Deut.  xvii.  12,  and  secondly,  that  any 
person  who  should  employ  the  clergy  to  do  secular  business, 
shouid  be  excommunicated,  they  decided  in  favor  of  Fidus' 
course,  on  two  grounds:  first,  "God  would  be  a  respecter  of 
persons,if  he  denied  to  infants  that  which  he  grants  to  adults ;" 
secondly,  '«  that  Elisha  lay  upon  a  ehild,  and  put  his  mouth 
upon  his  mouth — the  spiritual  sense  of  which  (they  said)  is, 
that  babes  are  equal  to  men,  and  you  destroy  this  equality  if 
you  refuse  to  baptize  them."     Bible  logic  this!  1 

This  council  of  confused  geniuses,  and  the  church  they  re- 
presented, were  fu'l  of  ignorance  and  fanaticism,  having  a 
greater  amount  of  Jewish  and  heathen,  than  of  Christian  no- 
tions. 

This  is  the  first  case  of  the  baptism  of  babes,  that  can  be 
demonstrated.  Perfect  uncertainty,  and  the  entire  lack  of 
proof,  rests  upon  every  pretended  case  anterior  to  this.  I 
pronounce  it  impossible  to  demonstrate,  from  all  history,  the 
baptism  of  a  babe  previous  to  this  case.  The  sheer  possibil- 
ity of  alluding  to  such  a  thing  is  all  that  ran  possibly  be  said 
of  any  writers  or  of  their  language,  previous  to  this.  And 
the  character  of  Cyprian,  and  of  his  council,  the  character  of 


55 

the  other  decisions,  at  the  same  meeting,  and  the  grounds  of 
this  decision  in  favor  of  Fidus'  practice,  only  prove  that  it 
was  about  as  good  as  a  hundred  other  decisions  of  councils 
in  those  times,  too  ridiculous  to  be  mentioned,  and  which  no 
person  of  common  sense  would  think  of  following.  Here  is 
an  instance  of  the  misapplication  of  the  real  ordinance,  im- 
mersion, to  the  humane  purpose  of  saving  babes  from  hea- 
then depredations,  and  the  flames. 

The  next  misapplication  of  the  ordinance,  on  the  map  of 
history,  grew  out  of  the  interpretation  given  of  John  iii-  5. 
The  fanatics  of  those  times,  in  urging  the  people  to  be  bap- 
tized, had  told  them  that  passage  meant  that  no  one  could  go 
to  heaven  without  baptism.  Hence  sick  persons  and  sick 
babes,  were  baptized.  The  ordinance  was  thus  misapplied 
to  the  purpose  of  being  an  imaginary  passport  to  heaven. 

The  next  case  is,  the  council  of  Meld,  in  Africa  ;  sometimes 
called  the  council  of  Carthage,  in  418.  In  this  country,  the 
heathen  practice  of  lustration,  i.  e.  using  water  at  the  naming 
of  babes,  which  had  been  customary  in  all  the  heathen  coun- 
tries, for  centuries,  was  continued  by  many  half  heathen  Chris- 
tians. Full  as  many  heathen  and  Jewish  practices  had  been 
intermingled  in  the  church  of  Africa,  as  Christian,  for  more 
than  two  hundred  years  ;  and  the  government  of  the  church 
had  become  exceedingly  despotic.  This  despotic  hierarchy 
contrived  the  stratagem  of  enforcing  infant  baptism,  for  the 
purpose  of  securing  them  under  their  control;  being  instiga- 
ted by  the  love  of  rule.  This  is  ihe  first  council,  as  Grotius 
and  all  historians  aflirm,  that  enforced  infant  baptism,  i.  e.  the 
immersion  of  babes. 

It  was  not  till  the  government  of  men  began  thus  to  prevail 
over  the  church,  that  the  baptism  of  babes  began  to  be  evfor- 
The  object,  no  doubt,  was,  to  secure  numbers  under 
their  control.  This  council,  at  ihe  same  time,  passed  about 
twenty  other  laws  equally  disgraceful  and  tyrannic,  all  of 
thorn  contrary  to  the  express  and  fundamental  principles  of 
the  word  of  God.  One  was,  Whosoever  shall  deny  that  the 
Lord's  supper  is  to  be  administered  to  new-born  babes,  let  him 
be  ucevrsed.  This  law  and  the  one  for  infant  baptism  stand 
on  the  same  basis. 

From  this  time  until  the  establishment  of  popery  in  606, 
a  number  of  councils  for  a  simitar  put  poee,  enacted  a  similar 
law,  to  be  enforced  as  larai  their  several  jurisdictions  exten- 
ded, to  secure  numbers. 

in  the  rear  006,  popery  became  regularly  organized4  and 
infant  immersion  was  enforced  throughout  the  pope's  domiu 


56 

ions.  The  object  was  to  enslave  the  rising  generation,  by- 
taking  advantage  of  their  helpless  state,  and  securing  them 
under  the  pope.  Immersion  in  form,  and  the  name  of  the  sa- 
cred Trinity  were  observed.  But  in  fact  it  did  not  subject 
them  to  Christ,  but  it  was  perverted  by  others  to  the  purpose 
of  subjecting  them  to  the  pope.  By  his  arbitrary  power,  the 
parents  were  forced  to  be  the  tools  in  this  profane  and  cruel 
transaction.  It  was  cruel  because  of  the  purpose;  it  was  pro- 
fane because  the  whole  mockery  was  done  in  the  name,  and 
by  pretended  authority  from  the  triune  God. 

Had  it  not  been  for  the  stratagem  of  infant  baptism,  where- 
by advantage  was  taken  of  the  rising  generation,  popery  could 
never  have  been  established  or  continued  as  it  has.  For 
more  than  a  thousand  years,  the  ordinance  instituted  for  the 
purpose  named  in  the  beginning  of  this  letter,  was  perverted 
to  this  most  cruel  purpose.  In  the  year  789,  the  cruel  Char- 
lemagne, King  of  France,  and  Emperor  of  the  West,  in  his  ef- 
forts to  subdue  the  Saxons,  reduced  them  to  the  dreadful  al- 
ternative of  either  being  assassinated  by  his  troops,  or  of  be- 
ing baptized  into  subjection  to  his  authority.  He  also  requir- 
ed them  to  have  all  their  children  baptized,  and  thus  subject- 
ed to  him  within  a  year  from  their  birth,  under  the  penalty  of 
one  hundred  and  twenty  shillings,  if  of  noble  blood  ;  sixty 
shillings,  if  free-born  ;  and  thirty  shillings  if  peasants;  to  be 
enforced,  collected,  and  paid  into  the  King's  treasury.  The 
Greek  church  only  practised  infant  baptism  ^in  case  of  pro- 
spective death,  down  to  the  time  when  human  beings  acquir- 
ed the  government  over  the  church;  and  then  infant  baptism 
was  enforced  by  law.  As  soon  as  church  and  state  became 
connected,  the  immersion  of  all  the  babes  in  the  nations,  was 
enforced  by  the  national  governments.  All  the  Eastern  and 
other  churches,  as  soon  as  they  consented  to  be  ruled  by  hu- 
man beings,  immediately  had  laws  enforced  upon  them  requi- 
ring babes  by  stratagem,  to  be  subjected  to  them,  in  the  exter- 
nal form  of  Christian  baptism.  The  baptism  of  babes  was 
effectually  resisted  in  England,  until  the  sixth  century;  and 
it  was  effectually  resisted  in  Wales,  so  as  to  gain  no  jooiiiig 
there  until  the  twelfth  century.  Tyranny  over  the  church, 
has  always  enforced  it,  where  it  could,  so  as  to  secure  and  ex- 
tend its  dominion.  But  until  human  beings  began  to  lord  it 
over  Christians,  nothing  of  it  was  ever  known,  except  in 
the  above  cases  of  delusion,  beginning  at  A.  D.  255. 

When  the  Episcopal  church  was  O'ganized  in  1534,  it  stop- 
ped midway,  as  Bishop  Lowth  expresses  it,  in  the  reformation 
from  Popery.     Its  constitution  was  formed  by  the  civil  pow- 


57 

ers  and  was  intended  as  a  church  and  state  organization  ;  and 
to  pattern  very  much  after  the  popish  church.  Of  thesefacts 
we  are  assured  by  Episcopal  authors  themselves.  Of  course 
they  would  take  infant  baptism  as  a  main  ground  of  support. 
It  would  be  indispensable  to  their  purposes  in  securing  their 
own  subjects,and  in  competing  for  numbers  against  the  church 
of  Rome,  and  against  the  kingdom  of  Christ.  Here  then  the 
immersion  of  babes  in  the  name  of  the  Trinity,  was  also  en- 
forced and  converted  to  secular  purposes.  After  about  one 
hundred  years  it  was  decided,  as  we  have  shown,  that  sprin- 
kling would  answer  the  same  purposes.  The  Congregation- 
al church  first  assumed  a  form  and  consistency  about  the  same 
time  or  a  little  later.  Those  who  planned  that  organization, 
would,  of  course  take  along  infant  baptism,  both  to  secure 
their  own  children  within  their  own  pale  or  fence  ;  and  to  com- 
pete for  numbers  with  other  organization,  The  plan  of 
the  Presbyterian  church,  was  invented  and  contrived  by  John 
Calvin;  and  the  prominent  feature  of  the  few  governing  the 
many  would  of  course  be  introduced  by  a  man  of  his  charac- 
ter and  love  of  rule.  He  would  also  adopt  infant  baptism  of 
course,  to  secure  their  own  children  within  the  pale — to  sub- 
ject as  many  others  as  possible  fo  their  government,  and  to 
prepare  his  ship  to  compete  for  numbers  with  all  the  other 
ships.  In  my  fourth  letter,  1  have  shown  how  long  these 
three  last  organizations  retained  baptism  in  form  as  Christ 
established  it;  and  when  they  dashed  it  away  and  adopted  the 
"substitute  of  a  substitute."  These  three  organizations  and 
thir  successors,  are  the  only  ones  so  far  as  I  know,  that  have 
totally  discarded  christian  baptism, and  established  another  ce- 
remony as  a  good  enough  initiating  ordinance  into  their  folds. 
When  we  once  begin  the  principle,  that  we  may  make  laws 
for  the  church,  and  may  rule,  we  know  not  how  far  the  prin- 
ciple will  carry  us.  And  with  these  it  has  occurred  in  such 
a  way,  by  tradition  from  parent  to  child  that  sprinkling  is  bap- 
tism, and  they  have  so  far  imbibed  their  ideas  from  what  they 
hear  and  see  in  their  youth;  and  the  books  which  contain  the 
facts  have  been  so  entirely  withdrawn  from  their  Seminaries 
and  course  of  education,  and  so  many  things  in  the  Bible  are 
falsely  translated  or  covered  over,  that  probably  not  one  in  a 
thousand  now  knows  that  the  deed  has  been  done.  I  am 
king  of  the  wicked  purposes  to  which  baptism,  as  such, 
has  been  misapplied.  These  organizations,  unconsciously 
make  a  profane  use  of  the  words  connected  with  baptism,  and 
of  the  name  of  the  sacred  Trinity.  The  use  of  water  with 
them  is  not  baptism,  hut  is  a  very  near  resemblance  to  the 


lustration  extensively  practised  before  and  since  the  Chris- 
tian era,  in  heathen  countries,  in  the  namingof  their  children. 
It  has  no  resemblance  to  Christian  baptism  at  all,  except  the 
use  of  the  words.  Over  this  fiction  we  have  unconsciously 
used  the  sacred  name  of  God,  in  a  very  improper  manner,  not 
knowing-  what  we  did. 

While  it  is  true  that  these  things  are  so,  it  is  equally  true, 
that  in  these  organizations  there  are  probably  as  many  Chris- 
tians of  genuine  piety  and  talents  as  can  be  found  in  any  or- 
ganization. I  am  thus  plain  in  developing  these  things,  be- 
cause I  see  the  evils  of  sectarianism,  and  I  see  clearly  it  will 
continue  until  Christians  return  to  primitive  gospel  order.  I 
see  the  importance  of  their  union,  in  order  to  the  conversion 
of  the  world;  and  I  see  how  the  cause  bleeds,  and  how  fast 
souls  perish,  and  how  fast  infidelity  increases  because  of  these 
divisions,  and  I  have  searched  deep  a  great  many  years 
for  the  root  of  the  evil.  I  do  not  mean,  and  would  not  for 
my  life,  reproach  a  fellow-Christian  ;  much  less  any  whole 
denomination.  But  how  can  these  things  be  reformed,  unless 
they  are  proclaimed?  And  how  can  those  who  know  they 
are  on  gospel  ground,  as  to  church  organization,  give  it  up  for 
the  organizations  of  the  last  three  centuries,  including  the 
contrivances  and  mistakes  ofhuman  beings?  J  arid  hut  one 
remark,  Sectarianism  and  tyranny  have  always  found  the  stra- 
tagem of  baby  baptism  or  its  substitute  necessary  ;  and  the  peo- 
ple have  been  forced  or  deluded  into  it.  But  the  kingdom  of 
Christ,  or  his  organization,  needs  no  such  thing. 


LETTER     VIII. 

MISAPPLICATION INJURIOUS    TENDENCY,    MONOMANIA. 

The  high  handed  and  heaven-daring  crime  of  annihilating 
the  initiating  ordinance  of  Jesus  Christ  into  his  kingdom, 
and  of  obtruding  a  contemptible  substitute,  as  delineated  in 
my  fourth  lelter,  is  one  which,  if  committed  against  an  earthly 
government,  would  have  exposed  the  offending  party  to  the 
gallows,  to  banishment,  or  to  imprisonment  for  life,  and  the 
confiscation  of  all  his  goods.  An  accessary  to  a  rrime  is 
one  who  aids,  abets,  or  in  any  way  assists  in  its  commission, 
either  before  or  after  the  offence,  and  is  held  equally  crim- 
inal as  the  principal.     All   are  accessaries  who  countenance 


50 

the  act,  or  hold  on  to  a  substitute,  which  annihilates  a  law 
or  connive  at  it. 

An  accessary,  or  an  offender,  who  has  the  means  of  know- 
ing the  law,  and  yet  neglects  to  acquaint  himself  with  it,  is 
held  equally  criminal,  and  liable  to  the  same  penalty,  as  if  he 
knew  it.  Because  his  fault,  in  neglecting  to  know  the  law, 
is  equal  to  all  the  consequences  that  result  from  that  criminal 
i^ence;  and  one  fault  can  never  be  an  excuse  for  anoth- 
er. 

ff  the  immersion  of  babes,  as  practised  before  1556,  be  a 
divine  ordinance,  then  the  crime  in  dashing  it  away  and  ob- 
truding the  substitute,  both  with  principals  and  accessaries, 
is  a  high-handed  crime.  On  this  supposition,  baby  sprinkling 
great  crime;  because  the  original  law  foi  baby  immersion 
should  have  been  obeyed,  and  not  been  annihilated  by  a  sub- 
stitute. If  it  is  not  a  substitute  for  that,  as  a  divine  ordinance, 
then  it  is  a  new  ceremony,  begun  in  the  year  1556,  and  hypo- 
critically pretending  to  be  divine.  Take  either  horn  of  the  di- 
lemma, and  this  sprinkling  of  babes  is  a  crime.  It  is  either 
a  crime  in  annihilating  a  divine  law,  or  a  crime  as  a  new  pre- 
r.  If  this  baby-sprinkling  is  right, then  the  apostles,  the 
primitive  church,  and  all  Christendom  for  1556  years,  were 
exceedingly  criminal  in  neglecting  it.  For  not  a  trace  of  it 
is  found  dining  all  that  time,  unless  the  Catholics,  after  the 
council  of  Ravenna,  in  131 1,  had  done  a  little  of  it.  It  is  ei- 
ther wroiii>  since  it  began,  or  they  were  all  wrong  for  neglec- 
ting it  during  so  many  centuries. 

The  profane  misapplication  of  the  real  ordinance  of  Christ 
to  babes,  as  a  pious  fraud  to  entrap  them  in  their  helpless 
stale,  in  order  to  build  up  aristocracy,  despotism,  and  popery  ; 
and  to  subject  them  to  such  a  cruel  state,  as  we  hinted  in  our 
la3t,  will  hardly  be  pretended  to  have  accorded  with  the  di- 
vine rule.  If  it  did,  then  the  apostles,  and  primitive  church- 
es for  255  years,  were  grossly  criminal  for  neglecting  it.  Be- 
fore we  get  through,  we  shall  demonstrate  there  was  nothing 
«>i  it  for  the  first  255  years  of  the  Christian  era.  The  heaven 
daring  atrocities  of  the  bishops,  and  of  King  James,  in  trans- 
ferring Greek  words,  in  coveringover  and  concealing  the  law 
of  heaVen;  touching  this  ordinance,  and  the  gross  perversions 
of  Scripture  to  which  we  have  adverted,  for  the  express  pur- 
pose of  starting  and  propagating  this  substitute,  this  baby 
sprinkling  operation,  does  not  argue  very  much  in  favor  of  its 
being  a  law  of  a  holy  God.  The  Parliamentary  acts  of  1644, 
or  near  that  lime,  enforcing  this  baby  sprinkling,  and  making 
immersion  of  believers  penal,  as  well  as  the  similar  acts  of 


60 

Calvin's  Presbytery  near  15GO>  and  those  of  the  Westmin- 
ster assembly,  in  1643,  obtained  by  a  bare  majority,  do  not 
argue  very  Forcibly  in  favor  of  the  law  being  divine.  The 
late  acts  of  the  General  Assembly  of  the  Presbyterian  church 
may  just  as  well  claim  to  be  divine.  They  are  scarcely  more 
than  two  hundred  years  more  remote  from  the  Christian  era. 
The  reason  these  arguments  have  not  been  dilated  upon  by 
the  English  Baptists  is,  they  live  where  it  is  treason  to  speak 
with  disrespect  of  any  acts  of  their  own  government,  or  of 
their  King,  who  "can  do  no  wrong."  For  this  reason,  the 
facts  to  which  I  alluded,  are  barely  stated  in  a  nude  form,  by 
many  different  English  authors,  and  without  any  comment. 
And  for  this  reason,  their  arguments  have  been  confined 
chiefly  to  the  definition  of  words.  The  facts  I  have  collected 
stand  scattered  indifferent  authors. 

The  fact  is,  thatbaby  immersion,  and  baby  sprinkling,  have 
uniformly  stood  forth  a3  traps  by  which  to  catch  the  helpless 
unawares.  All  the  national  organizations  have  adopted  the 
one  or  the  other,  as  such  traps.  All  the  aristocratic  and  des- 
potic establishments  in  all  ages — all  the  ekurch  and  state  es- 
tablishments, and  every  founder  of  a  new  sect,  and  especial- 
ly the  founders  of  such  sects  as  have  been  shaped  after  a  na- 
tional form,  by  joining  churches  together;  and  such  as  have 
been  ambitious  to  become  a  national  church,  (as  the  Presby- 
terian, from  the  days  of  Calvin,  to  the  days  of  Cromwell ;) 
have  uniformly  resorted  to  one  of  these  snares,  by  which  to 
gain  numbers.  The  most  plausible  things  about  its  tenden- 
cy to  promote  the  child's  salvation,  have  been  said  in  order  to 
beguile  the  parents.  It  has  all  served  to  build  up  sectarian- 
ism, and  other  jurisdictions,  and  in  effect  to  compete  for  num- 
bers.against  the  real  kingdom  of  Christ ;  to  prevent,  anything 
like  union  among  the  people  of  God,  and  to  ensnare  and  mis- 
lead hundreds  of  millions,  in  their  helpless  state :  to  blind 
those  who  were  entrapped,  and  make  them  blind  tools  in  en- 
trapping others,  and  in  extending  the  evil,  and  to  prevent 
every  thing  like  united  effort  on  the  part  of  Christians  in  the 
conversion  of  the  world.  Baby  immersion,  and  baby  sprin- 
kling has  built  up  more  sectarianism,  than  every  thing  else. 
Millions  and  millions  of  souls  have  perished  by  neglect,  in 
consequence  of  these  things,  and  the  real  kingdom  of  Christ 
has  become  almost  prostrated  or  lost  in  the  fog.  Christ  is 
hardly  seen  as  Ruler  over  Zion  at  all.  Human  despots,  aris- 
tocrats, bishops,  and  other  spiritual  wickedness  in  high  pla- 
ces, and  human  governments  over  the  churches,  have  taken 
his  seat,  usurped  his  power,  gathered  sections  of  his  people 


61 

into  sects,  under  themselves,  and  changed  the  whole  govern- 
ment from  His  liberal  jurisdiction  and  purpose,  to  their  own 
sectarian,  selfish  purposes.  1  he  love  of  rule,  is  the  begin- 
ning of  all  this  offending,  and  the  ensnaring  of  babes  the 
means.  A  constitution  and  human  laws  by  which  to  hold  the 
people  together  under  rulers,  is  resorted  to  :  and  this  snare 
for  catching  babes  and  securing  numbers,  is  the  main  depen- 
dance  for  success.  And  as  the  free-masons,  when  ensnared, 
were  totally  unconscious  of  any  snare,  and  were  made  the 
blind  and  unconscious  tools  in  extending  that  delusion;  so  it 
is  with  the  delusion  of  baby  sprinkling  among  the  sects.  The 
zealous  and  crafty  propagators  of  the  delusion,  are  as  perfect- 
ly unconscious  of  the  delusion  as  the  free-masons  were  of 
their  delusion.  I  know  there  is  no  foundation  for  the  sprin- 
kling or  the  baptism  of  babes  in  the  Bible.  I  have  carefully 
written  out  a  literal  translation  of  every  passage  on  baptism, 
and  carefully  and  prayerfully  sought  to  know  the  mind  of 
the  Spirit.  I  know  there  is  no  more  foundation  for  either  in 
the  Bible,  than  there  is  for  free-masonry,  or  for  JVlormonism. 
And  the  position  of  baby  immersion,  as  well  as  thai  of  baby 
sprinkling,  on  the  map  of  history,  is  as  conclusive  against  the 
possibility!  of  its  being  divine,  as  the  position  of  any  other 
modern  delusion.  And  the  arguments  in  support  of  the  thing, 
as  it  exists  in  our  country,  and  especially  the  circumcision  ar- 
gument, are  as  far  back  of  the  thing  itself,  and  anterior  to  its 
real  existence,  as  the  pretended  proofs  of  free-masonry  are 
anterior  to  it  In  each  case  the  pretended  proofs  are  two  or 
three  thousand  years  before  the  thing.  Were  it  not  that  I 
have  faithfully  examined  the  subject,  and  know  these  things, 
i  would  not  deal  thus  plainly  with  it.  I  verily  believe,  after 
looking  over  the  whole  map  of  church  history,  that  the  bap- 
tism of  babes  and  the  sprinkling  of  babes  in  building  up  sec- 
tarianism, have  been  snares  which  have  occasioned  greater 
injuries  Co  the  real  kingdom  of  Christ,  and  subserved  an  end 
more  cruel  and  tyrannic,  and  have  done  more  to  hinder 
the  conversion  ol  the  world,  and  a  united  effort  of  Christians 
ton  axis  it,  than  any  and  every  thing  beside.  Believing  this, 
I  must  be  plain  :  "  the  love  of  Christ  constraineth  me."  His 
cause  and  kingdom,  and  the   best   good  of  the  world  arc  at 

I  have  reflected  much  since  I  awoke  from  this  delusion, 
and  will  give  my  views  of  it.  There  is  such  a  thing  as  mo- 
nomania; i.  e.  derangement  in  one  thing,  while  the  mind  is 
perfectly  sound  in  every  thing  else.     Medical  books  fully  dc- 

r' 


62 

scribe  it,  as  one  of  the  most  common  things  in  the  world. 
Free-masons,  after  being  duped,  immediately  partook  of  it. 
The  Mormons  and  the  papists  partake  of  it.  Anti-masonry 
partook  of  it.  The  wild  speculations  of  late  years  have  mov- 
ed on  that  principle.  The  heathen,  in  sacrificing  their  chil- 
dren to  Saturn, moved  on  the  same  principle.  So  we  who  were 
ensnared  by  baby  sprinkling,  were  so  moulded  in  the  na- 
ture of  things  as  to  move  on  the  same  principle  ol  monomania. 
People  of  the  most  sound  judgment  as  to  every  thing  else, 
are  often  entirely  void  of  reason,  and  of  all  sound  reasoning  as 
to  one  thing.  So  our  minds  were  diseased  and  crazed  on 
this  one  subject  by  our  early  impressions.  The  fact  that  such 
men,  and  with  truly  pious  feelings,  cont'nue  a  ceremony  so 
perfectly  void  of  scriptural  support,  is  clear  demonstration 
of  monomania.  The  baby  immersion  we  described,  as 
Hughes,  and  all  the  intelligent  papists  assert,  is  nothing  but 
a  popish  tradition.  It  cannot  possibly  be  anything  else.  It 
was  a  pious  fraud  to  catch  and  secure  and  enslave  babes. 
The  baby  sprinkling  of  our  land  according  to  Wall,  is  only 
the  "  scandalous  substitute  of  a  substitute"  for  that.  It  is  on- 
ly the  mere  substitute  of  the  substitute  of  a  popish  tradition, 
and  that  a  pious  fraud.  The  conversion  of  the  real  ordi- 
nance into  a  pious  fraud  by  misapplying  it  to  babes  was  pro- 
fane. What  then  is  the  substitute  of  the  substitute  ?  How 
pitiful,  then,  is  the  sight,  when  a  man  of  talents,  of  sound 
mind  in  all  other  respects,  defends  and  acts  over  this  pitiful 
farce;  falsely  calls  it  baptism  (a  declaration  was  never  more 
false  in  fact :)  then  calls  the  name  of  the  Father,  Son,  and  Ho- 
ly Ghost,  over  it;  as  if  it  were  done  by  authority  of  the  great 
God;  and  then  he  prays,  and  that  honestly  too,  and  tells  God 
he  has  done  it  according  to  the  instructions  of  his  holy  word, 
when  in  fact  the  custom  first  began  only  284  years  ago.  If 
the  man  was  as  crazy  in  all  other  respects  as  he  is  in  this  one 
thing,  he  would  certainly  be  sent  to  the  mad-house.  And  yet 
in  all  this  mockery,  there  is  usually  as  genuine  piety  of  heart 
and  honesty  of  purpose  in  the  minister  and  the  parents,  as  in 
anything  whatever.  And  there  is  not  even  the  beginning  of 
a  doubt  of  its  being  a  divine  ordinance.  It  is  absolutely  cer- 
tain they  are  deranged  in  this  one  thing.  Were  it  not  for  the 
fact  of  so  many  "strong  delusions,"  and  of  monomania  in  so 
many  things,  we  could  not  account  for  all  this,  while  we  know 
they  arc  possessed  of  piety  of  heart,  and  good  sense  in  other 
things.  Tiiis  mental  aberration  is  begun  in  infancy  ;  arid  is 
the  result  of  the  law  of  influence,  a  very  common  law  of  our 
natures.     The  filthy  drunkard  has  very  little  influence.  The 


63 

moral  and  respectable  citizen  has  much.  The  kind,  intelli- 
gent, and  pious  parent,  has  unbounded  influence  over  the 
child.  Let  that  parent  be  diseased  with  mmomania,  and  it 
will  certainly  be  communicated  to  the  child.  Because  the 
child,  seeing  the  parent  is  right  in  every  thing  else,  will  con- 
clude, of  course,  he  is  right  also  on  the  point  where  there  is 
monomania.  The  pious  minister,  having  the  same  mental 
aberration,  will  strengthen  the  same  in  the  child.  The  child 
will  form  all  of  his  ideas  of  baptism,  from  what  he  sees  the 
monomaniac  of  a  minister  do  and  say.  He  does  not  ever,  begin 
to  surmise  any  mistake  ;  much  less  does  he  see  that  his  pa- 
rents, his  minister,  and  himself,  are  all  monomaniacs.  In- 
stead of  this,  his  delusion  grows  with  his  growth.  Infant  de- 
dication, and  this  sprinkling  farce  (for  I  will  call  things  by 
their  right  names,)  are  interchangeably  used  as  being  syno- 
nymous ;  and  the  real  hearty  dedication  of  children  to  God, 
all  admit  is  proper.  This  confusion  of  the  two  thoughts, 
strengthens  the  mental  disease.  He  is  taught  if  there  is  no 
sprinkling  ceremony  there  is  no  dedication ;  that  if  such  chil- 
dren are  afterwards  converted,  this  sprinhling  ceremony  is 
a  material  link  in  the  chain  of  causes ;  and  that  if  they  die, 
they  will,  if  sprinkled,  be  saved.*  Thus  the  child  becomes 
perfectly  spell-bound  :  so  that  a  doubt  cannot  be  wedged  in- 
to his  mind.  He  reads,  as  he  advances,  solely  on  one  side; 
or  if  on  the  other,  it  is  solely  to  oppose.  If  he  becomes  a 
minister,  with  one  breath  he  rails  against  sectarianism,  and 
with  the  next  he  blindly  defends  this  sectarian  scheme,  not 
knowing  it  is  such.  He  spreads  the  same  monomania  among 
thousand*.  The  mind  of  the  deluded  victim  dwells  with  so 
much  ecstacy  upon  the  charms  of  this  hallucination,  and  be- 
comes so  perfectly  spell-bound, that  it  would  seem  really  cru- 
el to  break  the  charm  were  it  not  that  this  same  little  farce, 
enters  into  the  very  vitals  of  the  kingdom  of  Christ,  acts  as 
an  iron  wedge  to  split  it  asunder,  prevents  the  possibility  of 
its  union,  prepares  its  dupes  to  be  and  remain  at  antipodes 
against  the  real  organization  of  Christ's  kingdom,  blinds  them 
-  outlines,  prepares  them  to  oppose  those  who  do  observe 
them:  is  a  profane  delusion,  and  it  preparei  its  dupes  to  be 
the  propagators  of  it  during  all  their  lives  ;  and  yet  they  know 
not  what  they  do. 

Was  it  not  for  the  same  monomania,  converts  would  never 

•  Many  Secla  are  taught  by  their  ruler*,  that  bnby-sprinkling  is  necessary  to 
salvation ;  and  many  creeds  have  taught  the  same.  Popery  tenches  that  babes 
have  no  *ouh,  and  are  annihilated  if  they  die,  unlet*  they  are  srniNKLicD 
into  the  popish  jurisdiction. 


64 

hesitate  as  to  the  duty,  as  soon  as  converted,  of  being  bapti- 
zed into  subjection  to  Christ.  It  therefore  hinders  their  being 
gathered  under  his  jurisdiction.  The  rights  of  conscience 
with  many,  seem  to  be  nothing  but  the  privilege  of  following 
their  own  feelings,  in  this  blind  monomania,  at  the  expense 
of  the  divided,  bleeding  cause  of  Christ. 


LETTER     IX. 

MONOMANIA    A    SNARE ITS    MODE    OF    SELF    DEFENCE. 

The  monomania  (described  in  my  last,)  with  which  the 
minds  of  children  become  infected  by  what  they  see,, 
and  through  the  same  mental  disease  of  their  parents,  and 
parents  too,  who  are  often  hearty  Christians,  and  often  well 
informed  on  every  other  subject,  except  that  pertaining  to  this 
mental  aberration,  according  to  the  law  of  influence,  and  by 
taking  for  granted  that  the  parents  are  right  here,  because 
they  are  right  in  all  other  things,  leads  such  children  when 
they  grow  up  to  do  many  wrong  things  when  in  fact"  they 
know  not  what  they  do."  They  are  caught  in  a  snare  and 
know  it  not.  The  parents  and  the  minister  have  ensnared 
them,  and  knew  it  not.  Progenitors  for  centuries  have  done 
the  like,  and  knew  it  not.  It  is  an  unfortunate  mental  dis- 
ease. It  is  an  unfortunate  case.  Parents  if  they  only  knew 
it,  could  scarcely  do  any  thing  which  would  prepare  the 
minds  of  their  chrildren  to  do  greater  injuries  in  the  religous 
world,  through  delusion,  not  knowing  what  they  do.  They 
become  the  slaves  to  a  sect,  and  to  the  self-created  and  usurped 
powers  which  control  the  sect,  when  they  ought  to  be  sub- 
jected to  the  exclusive  power  and  jurisdiction  of  Christ,  with- 
in his  kingdom.  If  we  show  that  the  sect  is  in  a  state  of  ri- 
valship,  from  the  time  it  came  into  being,  against  the  real 
organized  kingdom  of  Christ;  then  the  child  is  prepared  to 
devote  all  his  life  in  increasing  and  perpetuating  the  evil  of 
such  competitioa  against  the  real  kingdom  of  Christ.  If  the 
child  becomes  converted,  he  becomes  prepared  to  have  a  con- 
science against  personal  obedience  to  Christ,  in  a  plain  and 
positive  ordinance,  wherein  all  converts  are  required  by  him 
who  bought  them  with  his  own  blood,  to  submit  themselves 
exclusively  to  His  authority  and  jurisdiction,  in  his  kingdom. 
\{  the  child  becomes  a  minister,  he  becomes  prepared  by  it  to, 


65 

propagate  the  same  mental  aberration  and  to  build  over  a- 
gainst  the  organized  kingdom  of  Christ,  into  an  organization 
where  they  will  be  subject  to  human  lords.  All  such  separa- 
tions weaken  the  real  kingdom,  whi^h  ought  and  needs  to  be 
strengthened  To  say  the  least,  all  the  sects  can  not  be  right, 
and  therefore,  this  may  be  the  wrong  one.  The  bare  possi- 
bility of  this  should  lead  every  Christian,  who  is  candid,  to 
stop  and  think  before  he  further  goes.  Delusions  often  lead 
people  to  commit  atrocities,  when  they  are  not  aware  they 
are  atrocities.  Paul  and  others,  when  persecuting  the  church, 
are  instances  in  point.  The  delusion  of  baby  sprinkling,  is 
doubtless  one  of  the  strongest  delusions  that  ever  prevailed. 
It  may,  therefore  occasion  some  of  the  greatest  injuries  to 
to  the  church  of  Christ,  when  the  deluded  victims  of  the  mono- 
mania, have  no  surmise  that  it  is  so.  Every  thing  which 
crazes  the  mind  either  wholly  or  in  parlor  simply  in  one  thinsc, 
is,  or  may  be,  a  far  greater  injury  than  we  imagine.  A  tal- 
ented mind  affected  with  monomania,  in  a  point  so  vital  to 
the  cause  of  Christ,  is  prepared  to  do,  unconsciously,  immense 
injury  in  that  particular  train.  That  the  mind  contemplated, 
cannot  be  sound,  is  evident  from  the  manner  in  which  the  de- 
lusion is  produced,  as  well  as  the  manner  in  which  it  is  defen- 
ded. It  is  produced  by  what  the  child  sees  in  such  churches, 
and  by  the  mistaken  instructions  of  honest  but  deluded  pa- 
The  history  of  the  origin  of  the  thing,  is  full  proof 
that  Mai  which  is  so  modern  and  so  palpably  a  human  device 
and  stratagem,  and  which  is  so  much  reverenced  by  the  de- 
Med  as  divine,  must  be  a  deception.  The  mind,  therefore, 
which  cleaves  to  it  as  divine,  cannot  possibly  be  sound  in  that 
train  of  things. 

Its  manoer  of  proving  this  delusion  to  be  divine,  shows  the 
same  crazy  state  of  mind.  It  not  unfrequently  defends  this 
profane  delusion  in  connection  with  the  dedication  of  chil- 
dren to  God,  as  if  it  were  absolutely  essential  to  their  salva- 
tion. Hence,  also,  the  frequency  of  this  ceremony  upon  chil- 
drm  who  are  expected  soon  to  die.  Hence,  also,  the  wound- 
ed hearts  of  parents  are  often  soothed  after  bereavements  in 
view  of  their  faithfulness  in  the  observance  of  this  delusive 
ceremony,  as  a  passport  to  heaven.  As  we  know  to  a  de- 
monstration, when  tnis  ceremony  originated,  all  these  things 
demonstrate  a  mental  derangement  in  that  thing.  It  is  pre- 
tended that  God  claims  this  modern  ceremony,  to  be  perfor- 
med by  parents  on  their  children,  as  a  divine  ordinance  ;  and 
that  it  came  down  iron)  heaven.  This  ceremony,  which  com- 
menced two-hundred  and  eighty  four  years  ago,  free-mason* ' 


66 

ry,  which  commenced  in  1717,  and  Mormonism,  which  com- 
menced in  1830,  all  claim  to  have  come  down  from  heaven  !  I 
In  each  case,  where  people  honestly  believe  the  thing,  the 
mind  must  be  so  far  deranged. 

The  hearty  and  daily  dedication  of  children  to  God,  in 
prayer  and  faith  by  the  parent,  is  right ;  but  what  has  this 
modern  delusion,  this  "  substitute  of  a  substitute,"  of  a  pious 
fraud  of  the  Catholics,  to  do  with  such  daily  dedication,  and 
such  acts  of  faith  X  Does  not  this  one  dedication  in  connexion 
with  this  delusion  tend  to  pacify  the  mind,  by  leading  it  to 
think  the  chore  is  done,  and  therefore  to  neglect  these  daily 
and  continuous  dedications.  It  shows  derangement  there- 
fore, in  relation  to  its  own  object. 

It  defends  itself  on  the  ground  that  children  so  dedicated 
and  sprinkled,  are  very  apt  to  be  converted.  It  is  admitted, 
that  the  piety,  faithfulness*  and  daily  dedication  of  children 
to  God,  by  parents, in  prayer  and  faith,  have  a  most  direct,  and 
I  might  add,  sure  tendency  to  their  conversion.  But  it  is  de- 
nied that  this  sprinkling  delusion  and  stratagem  has  any  more 
of  a  tendency  to  the  child's  conversion  than  free-masonry. 
On  the  contrary,  if  it  tends  to  lead  the  parent  to  lean  upon 
this  delusion  as  an  idol,  or  to  feel  as  if  the  work  was  done  upf 
it  just  so  far  tends  to  counteract  the  faithfulness  and  perseve- 
ring effort  of  the  parent  towards  the  child's  salvation. 

It  defends  itself  by  assuming  and  taking  for  granted  that  the 
church  organized  on  infant  sprinkling  is  the  truly  apostolic 
church  and  organized  kingdom  of  Christ,  and  that,  therefore, 
the  practice  must  be  right.  I  have  only  to  reply,  that  every 
reader  of  church  history  knows  that,  no  church  organization 
based  on  infant  sprinkling  ever  came  into  existence  till  the 
sixteenth  or  seventh  centuries.*  The  influence  of  the  assump- 

*  Miss  Opie  makes  a  distinction  between  active  and  passive  lying  :  the  for- 
mer is  conscious  and  intentional,  the  latter  unconscious.  The  lies  uttered  at 
the  ran'ism  of  babes,  are  usually  unconscious  ;  but  they  are  no  less  lies  in  fact. 
"  I  baptize  f" — it  is  a  passive  lie,  the  minister  does  not  baptize ;  "  in  the  name 
of  the  Father,  Son,  and  Holy  Ghost ;" — thereby  meaning  by  authority  fiom  &c. 
This  is  another  passive  lie,  and  an  impeachment  of  the  divine  character,  and 
an  insult  to  Him.  What!  God  authorise  the  utterance  of  such  a  falsehood? 
When  the  Master  of  the  Lodge  admitted  the  poor  blind  candidate  into  a  room 
fitted  out  in  imitation  of  the  Holy  of  holies  "  in  the  name  of  the  Lord,"  he  did 
not  utter  a  more  barefaced  or  false  pretence,  or  perform  a  more  palpable  farce, 
or  minister  to  a  mere  profane  delusion.  As  it  was,  however,  unconscious,  Misa 
Opie  would  call  it  a  passive  lie.  Does  the  minister,  by  the  words  "  In  the  name 
of  "&c,  mean  into  subjection  to  the  jurisdiction  of  Father,  Son,  and  Holy  Ghost  7 
This  is  another  of  Miss  Opie's  passive  lies.  The  babe  is  always  thus  subjected 
in  rival  folds,  under  the  rival  usurpers  of  dominion.  Where  his  jurisdiction  pre- 
vails, this  farce  is  not  authorized  at  all.  Seventy-five  years  ago,  and  previously ,. 
the  common  expression  used  about  this  transaction  was,  giving  them  (the  babes) 


6f 

tion,  that  this  is  the  truly  organized  kingdom  of  Christ,  when 
it  is  not,  leads  the  deluded  to  think  they  are  doing  God  ser- 
rice  in  opposing  that  which  in  fact  is  the  truly  organized 
kingdom  of  Christ,  and  in  defending  that  which  is  not.  If 
those  under  this  delusion  become  ministers,  they  are  prepar- 
ed by  it  to  devote  all  their  energies  and  talents  in  building  up 
a  competition  against  the  organized  kingdom  of  Christ.  Of 
course  their  whole  drift  and  influence  is  to  wound  Christ  in 
the  house  of  his  friends,  to  build  against  his  kingdom,  and  to 
perpetuate  distractions.  It  prepares  them,  in  the  time  of  re- 
vivals, to  lead  the  unwary  convert  into  the  same  delusion  for 
life,  and  to  throw  into  revivals  a  crooked,  sectarian  manage- 
ment, against  the  true  interest  of  Christ's  kingdom,  without 
being  aware  of  it.  All  this  tends  to  dampen  and  counteract 
the  revival,  and  to  dishearten  those  friends  of  Christ,  who 
have  submitted  to  his  real  organization.  My  own  candid 
opinion  is,  that  as  all  the  self-created  authorities  over  the 
church  are  obliged  to  depend  on  some  secret  stratagem  for 
success  and  continuance,  this  and  similar  stratagems  indirect- 
ly become  the  producing  cause  of  all  the  sectarianism  which 
exists.  This  delusion  defends  itself  on  the  ground  that  it  has 
a  right  to  do  as  it  pleases.  But  has  any  one  a  right  in  the 
sight  of  God,  to  take  the  name  of  God  in  vain,  or  to  perpetu- 
ate a  barefaced  delusion,  and  do  it  in  the  name  of  the  Trinity, 
because  he  pleases  !  It  defends  itself  because  it  is  the  cus- 
tom of  the  sect.  So  the  Jews  defended  themselves  on  the 
same  principle  against  Christ.  It  pretends  it  is  impossible 
so  many  great  men  should  be  in  the  wrong.  Judaism  and 
free-masonry,  and  every  other  delusion,  can  present  the  same 
argument.  It  pretends  that  it  is  benevolence  to  children  to 
have  parents  pledged  in  this  ceremony  to  be  faithful.  If  such 
a  pledge  is  needful,  why  not  enter  into  it  openly  as  a  naked 
pledge,  without  this  profane  delusion  ?  Such  a  pledge  is  cer- 
tainly better  without  this  delusion  than  with  it.  It  pretends 
a  sort  of  blind,  vague  notion  that  history  defends  it.  We 
have  shown  what  MM  nal  facts  are.  The  bold  assertion  of 
fanatics  under  a  monomania,  are  not  to  be  accredited.  There 
is  no  better  defence  of  it  in  history  than  we  have  given.  Ev- 
ery part,  if  disputed,  can  be  proven  from  standard  authors,  to 

to  the  church.  By  what  logic  giving  and  binding  them  out  as  church-members, 
in  a  rival  fold  invented  by  men,  and  under  ruler*  who  bavt  gtarped  i  lie  jurisdic- 
tion, and  by  a  ceremony  too,  which  is  palpably  a  modern  invention  of  men,  there- 
by building  up  a  treasonable  rivalship  against  the  jurisdiction  of  Christ,  can  bo 
giving  them  to  the  Lord,  it  b  impossible  to  see.  This  isanother  of  Miss  Opie's 
passive  lies.     A  great  many  such  lies  arc  always  uttered  in  this  farce. 


68 

be  precisely  what  we  have  stated.  "  So  shall  he  sprinkle  ma- 
ny nations,"  Is.  liii.  15,  is  adduced  by  the  delusion  in  self-de- 
fence. We  reply,  this  is  a  deception  in  the  translation,  done 
by  the  English  bishops.  "  So  shall  he  astonish  many  nations," 
is  the  true  translation.  "  Baptizing  with  water,"  in  seven 
passages,  as  a  general  reason,  is  also  adduced.  This  is  a  de- 
ception also  in  the  translation,  as  we  have  shown.  "  Immer- 
sing in  water,''1  is  the  literal  translation  in  every  instance. 

But  baptism,  it  is  said,  "  is  the  answer  of  a  good  con- 
science," and  therefore  we  may  sprinkle  or  pour  ;  and  may 
sprinkle  children  or  not,  just  as  we  please.  We  answer  that 
that  translation  is  a  deception  also.  No  such  latituuinarian 
license  is  given  to  us  to  make  our  own  pleasure  our  rule. 
11  Test  of  a  good  conscience,"  is  the  literal  translation.  Bap- 
tism tests  the  conscience  whether  it  be  good,  and  whether  we 
will  wholly  obey  Christ  in  that  ordinance,  or  not.  But  in- 
fant sprinkling,  it  is  said,  is  a  token  of  the  tendency  of  the 
piety  of  parents  in  its  influence  to  convert  the  children.  We 
answer,  the  influence  of  the  piety  of  the  church  also  tends  to 
the  conversion  of  the  impenitent  part  of  the  congregation. 
Why  not  sprinkle  the  impenitent  in  the  congregation  also,  as 
a  token  of  the  same  tendency  of  piety  in  the  church,  to  their 
conversion?  But  it  is  asked,  how  can  so  many  be  deceived  % 
I  answer,  how  can  so  many  be  deceived  by  other  delusions'? 
It  is  all  thejresult  of  following  a  blind  impulse,  through  the  in- 
fluence of  others,  and  neglecting  to  guide  ourselves  exclusive- 
ly by  the  word  of  God. 

In  the  absence  of  every  thing  else,  the  delusion  leaps  back 
some  thirty-five  hundred  years  before  its  real  existence,  and 
lights  on  circumcision.  I  have  read  every  Paedobaptist  pub- 
lication I  could  find  or  hear  of  for  twenty-five  years,  and  have 
patiently  again  and  again  followed  them  all  through  the  quag- 
mire and  wilderness  of  this  pretended  argument;  and  long 
before  I  relinquished  the  delusion,  I  was  convinced  that  here 
was  no  real  argument  at  all.  The  Bible  teaches  that  bap* 
tism  does  not  come  in  the  place  of  circumcision.  Paul  was 
circumcised  and  yet  was  baptized.  The  male  part  of  the  three 
thousand  converts  in  Acts  ii.  had  doubtless  been  circumcised, 
and  yet  they  were  all  baptized.  And  so  of  all  the  other  con- 
verted Jews.  Circumcision  administered  while  the  law  was 
in  force,  would  have  been  sufficient  for  those  so  circumcised, 
if  baptism  came  in  its  place,  without  baptism.  Moreover  cir- 
cumcision was  applied  to  all  the  males  in  the  nation.  If  bap- 
tism comes  in  its  place,  it  must  also  be  applied  to  males  only, 
and  to  all  in  the  nation!     When  it  can  be  shown  that  the  law 


69 

of  circumcision  authorised  Calvin,  the  British  Parliament,  the 
church  of  England,  and  the  Westminster  Assembly,  betweeu 
1556,  and  1644,  to  establish  the  sprinkling  of  babes  by  law, 
and  excused  all  Christians  from  doing  it  till  that  time,  then, 
and  not  till  then,  will  we  admit  there  is  an  argument  for  it, 
from  circumcision. 


LETTER     X. 

NO    AUTHORITY    IN    THE    BIBLE    FOR    IT ALL    HISTORY 

AGAINST    IT. 

The  law  enforcing  circumcision  on  all  the  males,  whe- 
ther pious  or  infidel,  as  a  national  arrangement  to  pre- 
vent intermarriages  with  other  nations,  and  to  keep  the  na- 
tion distinct  from  all  others,  was  twenty-two  hundred  years 
anterior  to  the  beginning  of  the  practice  of  the  immersion 
of  babes,  and  thirty-four  hundred  and  fifty  years  before  the 
custom  of  sprinkling  babes  began.  The  Parliament  and 
lords  spiritual,  that  use  such  stratagems  and  commit  such 
crimes  as  we  have  seen,  in  order  to  justify  a  national  organi- 
zation, under  men,  would,  of  course,  light  upon  the  national 
circumcision  of  the  Jews,  and  make  it  subservient,  if  possible, 
to  their  purposes.  Bnt  the  astonishment  is,  that  rational 
men,  in  a  free  country,  should  become  so  deluded  and  crazed 
with  baby-sprinkling,  as  to  suffer  themselves  to  believe  there 
is  reall.-  any  divine  authority  in  the  laws  of  circumcision,  fa- 
voring a  delusion  so  remote  as  infant  sprinkling — an  inven- 
tion of  men — a  gross  stratagem — and  brought  into  existence 
under  such  circumstances,  and  for  such  purposes,  as  we 
have  described. 

When  we  consider,  however,  another  delusion,  and  the 
greediness  with  which  other  delusions  and  fictions  have 
been  drank  in,  in  different  ages,  the  wonder  ceases. 

Free-masonary,  during  the  first  thirty  years  of  its  com- 
mencement in  London,  was  an  object  of  universal  derision, 
and  was  all  revealed  several  times.  To  shield  itself  against 
the  shafts  of  ridicule,  it  began  at  length  to  pretend  that  it 
was  very  ancient — that  it  existed  in  Solomon's  temple — that 
prophets  and  apostles  were  its  patrons,  and  the  like.  To 
the  astoishment  of  the  interested  ones,  these  pretensions  took 
with  the  craft ;  and  in  less  than  eighty  years,  these  perfectly 
groundless   pretensions    became  universally  credited  by  the 


70     . 

craft,  and  confided  in  by  the  most  intelligent  of  our  citzens  as 
if  it  were  true,  notwithstanding  all  the  old  masonic  books  da- 
ted themselves  at  its  real  orgin,  in  1717.  All  this  only  shows 
how  greedily  a  delusion  is  drank  in,  and  often  too,  by  the 
most  intelligent  of  men,  if  only  a  bias  is  produced  in  its  favor 
on  their  minds,  and  if  successors  are  only  kept  in  ignorance 
concerning  the  deception,  or  the  origin  of  it. 

It  is  not  possible  in  the  nature  of  things,  that  so  ancient  a 
thing  as  the  national  circumcision  of  males  among  the  Jews, 
can  justify  the  modern  sprinkling  of  both  male  and  female 
babes,  in  these  churches;  a  practice  so  recent  in  its  origin, 
and  introduced  in  such  a  deceptive  and  wicked  way.  A  man 
must  be  greatly  deluded,  seriously  to  think  such  a  thing  pos- 
sible. 

It  is  often  inquired,  by  those  under  the  delusion,  "  When 
Christ  said,  •  Suffer  little  children  to  come  unto  me,1  did  he 
not  baptize  them !"  I  reply,  Christ  did  not  baptize  at  all,  but 
his  disciples.  John  iv.  2.  As  there  is  not  a  word  said  about 
his  baptizing  them,  it  must  be  a  deluded  state  of  mind  that  is 
anxious  to  find  infant  baptism  and  infant  sprinkling  where 
they  are  not  to  be  found. 

They  were  not  babes,  because  they  were  old  enough  to 
"come  to  Him,"  but  were  "little  children."  "  Suffer  little 
children  (not  babes)  to  come  unto  me." 

Similar  remarks  are  pertinent  to  the  passage,  "Go  teach 
all  nations,  baptizing  them,"  &c.  Such  commentators  as 
Doddridge,  Baxter,  Barrow,  Freeman,  and  Calvin,  tell  us  it 
should  be  rendered,  "  Go  disciple  all  nations  ;  he  that  believeth 
and  is  baptized,"  &c  The  persons  to  be  baptized  must  be  old 
enough,  then,  to  be  disciples  and  tobelieve.  A  delusion  must 
be  very  strong,  and  in  great  trouble  for  support,  in  order  to 
be  so  eager  to  find  a  proof  where  it  is  not  to  be  found. 

The  deluded  mind  lights  on  Acts  ii.  39.  "  For  the  promise 
is  to  you,  and  to  your  children,"  &c.  What  promise,  I  ask? 
According  to  grammatical  construction,  and  according  to  the 
theme  the  Apostle  has  in  the  mind's  eye,  it  is  the  promise  of 
the  Holy  Ghost.  To  assert  that  "promise"  here  alludes  to 
Gen.  xvii.  7,  is  to  assert  a  thing  which  can  never  be  proven, 
and  a  thing  which  is  totally  foreign  from  the  main  subject ; 
and  nothing  but  delusion  would  think  of  making  such  an  as- 
sertion. The  delusion  attempts  also  to  sustain  itself  by  the 
passage  1  Cor.  vii.  14.  "The  unbelieving  husband  is  sancti- 
fied by  the  wife,  and  the  unbelieving  wife  by  the  husband, 
else  were  your  children  unclean,  but  now  are  they  holy." 
This  passage  merely  asserts  that  the  piety  of  the  wife  natu- 


71 

rally  tends  to  the  conversion  of  the  husband;  and  the  piety  of 
the  husband  to  the  conversion  of  the  wife  ;  and  the  piety  of 
both  parents  is  conducive  to  the  conversion  of  the  children. 
The  fact  that  their  children  were  "holy" — were  converted,  is 
the  proof  of  this  leading  principle.  The  delusion  has  wasted 
much  strength  to  give  such  a  coloring  to  this  passage  as  would 
justify  the  practice.  Poor  delusion  ! — in  as  much  trouble  to 
find  a  support,  as  ever  free-masonry  was.  I  truly  pity  those 
who  have  been  fooled  with  it.  It  misdirected  all  my  energies 
by  fooling  me  for  a  great  many  years.  It  led  me  to  build 
against  the  real  kingdom  of  Christ,  and  in  favor  of  the  king- 
doms of  men,  even  usurpers,  for  a  great  many  years,  without 
knowing  what  I  was  doing  ;  and  led  me  to  deceive  thousands 
of  others  with  this  deceptive  stratagem,  because  I  was  deceiv- 
ed with  it  myself,  and  all  this  without  seeing  or  surmising  at 
the  time,  there  was  any  deception  in  it.  It  cost  me,  when  I 
discovered  the  deception,  an  immense  amount  of  trouble.  It 
is  a  cruel  and  troublesome  business  to  be  made  the  dupe  of 
this  delusion  by  parents.  The  honesty  of  the  parents  and  of 
the  minister,  makes  no  more  diminution  in  fact,  than  the  hon- 
esty of  the  free-masons  and  Mormons,  in  propagating  their 
delusions.  The  evil  is,  in  fact,  worse  to  the  child,  than  if  the 
parent  and  the  minister  meant  to  deceive  ;  because  their  hon- 
esty only  causes  the  delusion  in  the  child  to  be  engrained  the 
deeper. 

The  delusion  tries  also  to  find  support  in  the  baptism  of  the 
jailer.  It  is  said,  "  He  was  baptized,  and  all  his  straightway." 
But  it  is  also  said,  "  They  spake  unto  him  the  word  of  the 
Lord,  and  to  all  that  were  in  his  house."  Andjit  is  said,  "  He 
rejoiced,  believing  in  God  with  all  his  house."  Such  Pncdo- 
baptist  commentators  as  Dr.  Doddridge,  John  Calvin,  and 
Matthew  Henry,  all  agree  in  the  opinion  in  view  of  this  lan- 
guage, that  these  were  all  converted.  As  baptism  was  the 
the  only  custom  of  those  times,  and  for  fifteen  hundred  years 
after,  there  can  be  no  possible  ground  for  the  support  of  baby 
sprinkling  here. 

But  Cornelius,  and  his  household,  were  baptized.  These 
were  Gentiles  The  apostle  asks  *•  Can  any  man  forbid  wa- 
ter, that  these  should  not  pe  baptized,  who  have  received  the 
I  lolv  Ghost" — were  converted — *•  as  well  as  we."  This  looks 
Lik.4  adults,  not  babes. 

Bin  l  household  is  also  used  in  the  case  of  "Stepha- 

nas, 1  Cor.  i.  16.      h  is  supposed  by  many  that  Stephanos  ia 
the  name  of  tip  if  ^<>  then  we  have  said  all  that 

is  necessary.      In  1  Cor.   xv'.  1   ,  this   loishold  aic  snid  to 


72 

have  u  addicted  themselves  to  the  ministry  of  the  saints." 
They  of  course,  were  not  babes.  Baby  immersion  never 
came  into  existence  t»Jl  the  year  255,  and  after.  Baby  sprin- 
kling not  till  1556,  and  after.  Of  course  there  was  no  baby 
sprinkling  here. 

But  the  household  of  Lydia  is  triumphantly  adduced.  The 
account  is  given  in  Acts  xvi.  14,  15,  40.  She  was  at  Phillippi, 
200  miles  from  Thyatira,  her  home:  was  a  pedlar — had  a  hir- 
ed house,  and  hired  servants — and  calls  it  "  my  house,"  and 
the  sacred  historians  call  it  the  *'  house  of  Lydia,"  into  which 
the  apostles  entered.  All  this  is  a  conclusive  proof  that  she 
had  no  husband,  and  no  babes.  A  wife  with  babes  is  not  ve- 
ry apt  to  be  200  miles  from  home  on  such  a  business.  The 
deluded  must  prove, 

1.  That  she  was  ever  married. 

2.  That  she  had  then  a  husband. 

3.  That  she  ever  had  any  children. 

4.  That  any  of  them  then  were  babes. 

5.  That  she  had  brought  her  babes  along. 

6.  That  her  babes  were  baptized. 

7.  That  they  were  baptized  on  her  faith. 

But  when  he  has  done  all  this,  he  has  only  proved  their 
immersion  ;  for  this  was  the  only  baptism  at  that  time,  and 
for  fifteen  centuries  after.  In  order  to  justify  his  delusion, 
he  must  prove  further  (1.)  that  the  babes  were  sprinkled,  (2.) 
that  this  false  naming  of  the  thing  was  done  in  the  name  of 
the  Trinity,  and  (3.)  that  there  was  a  divine  warrant  for  this 
sprinkling,  and  this  misnomer  of  it,  before  he  can  find  the 
shadow  of  a  justification  for  his  delusion. 

The  old  Abrahamic  covenant  is  urged  by  some  as  a  reason 
for  infant  sprinkling. 

What  was  that  covenant  ?  It  is  in  these  words  :  "  I  will  mul- 
tiply thee  exceedingly" — "  thou  shalt  be  a  father  of  many  na- 
tions,"— "1  will  make  thee  exceeding  fruitful," — and  "1  will 
make  nations  of  thee,  and  kings  shall  come  out  of  thee,"-*'  Thy 
name  shall  be  Abraham,  for  a  father  of  many  nations  have  I 
made  thee;" — **  I  will  be  a  God  unto  thee,  and  to  thy  seed 
after  thee," — and  I  will  give  unto  thee,  and  thy  seed  after 
thee,  the  land" — all  the  land  of  Canaan,  for  an  everlasting 
possession.  "And  I  will  be  their  God."  A  national  promise 
is  all  thut  can  be  made  out  of  all  this. 

By  seed,  descendants  are  here  meant,  as  in  the  promise  of 
the  land,  and  so  in  the  other  promises. 

To  be  a  God  to  them  in  all  generations  is  to  be  just  what 
God  was  in  fact  to  them  as  a  nation,  to  wit,  their  protecto 


73 

and  shield  and  benefactor.  All  the  males  had  the  foreskin 
circumcised,  as  a  national  "mark. 

If  infant  sprinkling,  a  modern  delusion,  comes  in  lieu  of  it, 
why  not  confine  it  to  the  males,  as  was  the  custom  in  circum- 
cision ;  and  then,  when  they  are  converted,  still  baptize 
them,  as  the  apostles  did? 

I  nave  no  recollection  of  any  other  passages  being  used  in 
order  to  justify  the  practice  of  infant  sprinkling.  Even  the 
deluded  themselves  must  see  that  at  least  uncertainty  rests 
upon  all  their  pretended  proofs.  They  must  be  void  of  all 
reason  as  of  all  reasoning  about  it,  not  to  admit  as  much  as 
this,  but  to  defend  a  practice  so  suspicious,  and  with  no  ex- 
press warrant,  and  by  passages  of  even  doubtful  construction, 
is  perfectly  inconsistent  with  the  retention  of  a  good  con- 
science, and  with  logical  accuracy.  In  an  earthly  government, 
how  would  men  appear  in  enforcing  a  practice  so  vital  in  its 
deleterious  bearing  on  the  unity  of  the  nation,  and  with  no 
more  appearance  of  a  law  to  justify  it.  If  the  officers  under 
a  government  should  persist  with  the  pertinacity  we  see  in 
the  case  of  infant  sprinkling,  and  with  no  better  authority,  the 
government  would  dismiss  them  with  disgrace.  If  this  would 
be  an  offence  against  an  earthly  government,  how  much  more 
rebellious  is  this  pertinacious  course  against  the  government 
of  heaven.  If  God  requires  the  prictice,  let  the  deluded  point 
us  to  the  chapter  and  verse.  Let  them  disprove  all  our  his- 
torical statements,  our  biblical  criticisms,  and  all  the  state- 
ments of  Encyclopaedias  and  other  standard  authors.  Let 
them  prove  that  the  Presbyterian  and  Episcopal  organizations 
have  not,  between  the  years  1556,  and  1648,  done  these  deeds  ; 
altered  divine  ordinances,  enforced  this  substitute,  committed 
these  treasonable  acts  against  heaven,  perverted  the  scriptures 
as  we  have  stated,  assumed  and  usurped  their  self  created 
powers,  bred  these  divisions  against  the  k'ngdom  of  Christ, 
repealed  his  statutes,  and  substituted  others  of  their  own  for- 
mation, propagated  these  delusions  and  stratagems,  and  as- 
sumed to  themselves  to  lord  it  over  God's  heritage.  Let  the 
deluded  only  awaken  from  their  delusion,  and  begin  candid- 
ly to  examine,  and  there  is  no  question  what  will  be  the  result. 
To  begin  to  examine,  and  be  honest  and  free  from  delusion, 
and  to  persevere,  will  be  productive  of  a  sure  result. 

Many  paedobaptist  authors,  who,  for  some  reason,  contin- 
ued either  the  immersion  or  the  sprinkling  of  babe. ,  have 
left  in  their  writings  the  full  conviction  of  their  minds,  that 
there  is  no  authority  in  the  Bible  for  infant  baptism.     Bish- 

G 


74 

op  Burnet,  Fuller,  S.  Palmer,  Philip  Limborch,  Curcellartisv 
and  Cellasius,  Richard  Baxter,  the  author  of  "  Saints'  Rest," 
Bishop  Prideaux,  Thomas  Boston.author  of"  Fourfold  State," 
Bishop  Sanderson,  Martin  Luther,  Erasmus,  QEcolampodius, 
and  Bishop  Stillingfleet ;  all  of  them  careful  and  prayerful 
readers  of  the  Holy  Scriptures,  and  Paedobaptists  too,  have 
recorded  that,  in  their  opinion,  there  is  no  authority  for  infant 
baptism  in  the  Bible. 

Standard  authors,  who  were  paedobaptists  too,  fully  agree 
also  in  the  fact,  that  there  was  no  infant  baptism  in  the  first 
two  centuries.  Bishop  Barlow  says,  "  I  do  believe  and  know 
that  there  is  neither  precept  nor  example  in  scripture  for  pae- 
dobaptism,  nor  any  just  evidence  for  it,  for  about  two  hun- 
dred years  after  Christ." 

This  coincides  with  the  statement  we  made  in  our  seventh 
letter. 

Dr.  Chambers,  in  his  Cyclopaedia,  says,  "  It  appears  that  in 
primitive  times  none  were  baptized  but  adults." 

The  Episcopal  Wall,  who  defended  immersion  as  the  di- 
vine ordinance,  from  the  beginning,  against  Calvin's  substi- 
tute, but  who  was  exceedingly  anxious  to  carry  the  fact  of 
pacdobaptism  as  near  the  apostles'  time  as  possible,  in  his  pre- 
face, p.  3,  says,  "  There  is  no  particular  direction  given  what 
to  do  with  reference  to  the  children  of  those  who  received 
faith.  Among  all  the  persons  that  are  recorded  as  baptized 
by  the  apostles,  there  is  no  express  mention  of  any  infants." 
This  admission,  from  one  so  anxious  to  defend  the  piactice, 
is  of  much  weight.  Martin  Luther  says,  "  It  cannot  be  prov- 
ed by  the  sacred  scriptures  that  infant  baptism  was  instituted 
by  Christ,  or  begun  by  the  first  Christians  after  the  apostles." 
The  learned  De  La  Roque,  of  Roan,  in  Normandy,  says, 
*•  The  primitive  church  did  not  baptize  infants,  and  the  learn- 
ed Grotius  proves  it." 

Grotius  says,  "You  will  not  find  in  any  of  the  councils, 
a  more  ancient  mention  of  the  baptism  of  infants,  than  the 
council  of  Carthage,  in  the  year  418."  That  council  met  at 
Mela,  a  neighboring  village;  and  hence  is  sometimes  called 
the  Melavitian   council. 

Salmasius  says,  "  In  the  first  two  centuries  no  one  was 
baptized,  except  being  instructed  in  the  faith  and  acquainted 
with  the  doetrine  of  Christ,  he  was  able  to  profess  himself  a 
believer  because  of  these  words.  *  he  thatbelieveth  and  is  bap- 
tized,' &c." 

Episcopius  says,  "  Paedobaptism  was  not  esteemed  a  neces 


75 

«ary  rite  till  it  was  determined  so  to  be  in  the  Melavitian  coun- 
cil,'held  in  the  year  418." 

Curcellaeus  says,  "  The  baptism  of  infants  in  the  first  two 
ages  after  Christ,  was  altogether  unknown  ;  but  in  the  third 
and  fourth,  was  allowed  by  some  few.  In  the  fifth  and  sixth 
and  following  ages,  it  was  generally  received.  In  the  former 
ages,  no  trace  of  it  appears,  and  it  was  introduced  without 
the  command  of  Christ." 

Suicerus  says,  *  The  eucharist  was  given  to  infants,  after 
paedobaplism  was  introduced." 

Erasmus,  on  Rom.  v.  14,  says,  "  Paul  does  not  treat  of  in- 
fants.    It  was  not  yet  the  custom  for  infants  to  be  baptized." 

The  learned  Neander  declares  there  was  nothing  of  itj  in 
the  times  of  the  apostles,  and  for  some  time  after. 

Mosheim,  though  a  Lutheran,  still  asserts,  that  all  who 
were  baptized  during  the  first  two  .centuries,  were  adults  pro- 
fessing repentance,  and  were  immersed  under  water  :  and  in- 
directly asserts  that  infant  baptism  was  introduced  after- 
wards. 

Limborch  says,  "  There  is  no  instance  that  can  be  produced 
from  whence  it  may  indisputably  be  inferred  that  any  child 
was  baptized  by  the  apostles."* 

*      Vhe  Magdeburgh  Centuriators,  say,  "  The  apostles  bap- 
tized none  but  the  aged  or  adult,  whether  Jew  or  Gentile."f 

Olshauscn.  M  By  the  introduction  of  infant  baptism,  which 
was  certainly  not  apostolical,  the  relative  position  of  baptism, 
after  the  ebullition  of  spiritual  gifts  had  passed  away,  was 
changed."^  Also  in  vol.  i.  p.  158;  "In  infant  baptism,  which 
the  church  at  a  later  period  introduced  foT  wise  reasons,  (a 
paedobaptist  thinks  it  wise)  the  sacred  rite  returned  back,  &c." 

Hughes,  the  Catholic,  tells  us  that  infant  baptism  is  not  in 
the  Bible,  and  is  only  a  tradition  of  the  church. 

Kaisend.  "  Infant  baptism  was  not  an  original  institution 
of  Christianity."! 

Corrodi.  "  At  the  time  of  Christ  and  his  disciples,  only 
adults  were  baptized. "$ 

Baumgarten  Crusius.  "Infant  baptism  can  be  supported 
neither  by  a  distinct  apostolical  tradition,  nor  apostolical  ex- 
ample.1^ 

Neander.  •«  The  practice  of  infant  baptism  was  remote  from 
the  spirit  of  this  (the  apostolic)  age.  Not  only  the  late  ap- 
pearance of  any  express  mention  of  infant  baptism,  but  the 

•  Body  of  Divinity,  p.  730.  t  Hitt.  of  facta,  p.  176.         t  Vol.  ii.  p.  454. 

|  Biblical  Theology,  vol.  ii.  p.  158.  4  Drewler,  p.  154.  H  HUt.Theou 
p  1208. 


76 

long  continued  opposition  to  it,  (after  it  was  introduced,)  leads 
us  to  the  conclusion  that  it  was  not  of  apostolical  origin.* 

Strabo  says,  "  In  the  first  times,  baptism  was  wont  to  be  giv- 
en to  those  only  who  were  come  to  that  integrity  of  mind  and 
body,  that  they  could  know  and  understand  what  profit  was 
to  be  gotten  by  baptism. "f 

Greg.  Nazianzen  says,  "  None  were  baptized  of  old,  but 
such  as  did  confess  their  sins."}: 

Beza  says,  "  The  baptism  of  children  was  unheard  of  in  the 
primitive  church."  [| 

Dr.  Hammond  says,  "Anciently  all  men  were  instructed 
in  the  faith  before  baptism. "§ 

Ludovicus  Vivus  says,  "  None  of  old  were  wont  to  be  bap- 
tized but  in  grown  age,  and  who  desired  and  understood  what 
it  was."!" 

Jacob  Merningus  states  that  he  had  a  confession  of  faith  of 
the  Waldenses,  written  in  the  German  language,  in  which  is 
the  following  statement,  "In  the  beginning  of  Christianity- 
there  was  no  baptizing  of  children,  and  our  fathers  practised 
no  such  thing."*  * 

The  Encyclodaedia  Americana  says,  "  It  is  certain  that  in- 
fant baptism  was  not  customary  in  the  earliest  periods  of  the 
Christian  Church.     In  the  middle  ages,  also,  it  wa^  declared, 
invalid  by  many  disputing  parties,  as  the  Petrobrusians,  the 
Catharists,  the  Picards,"  &c.f  t 

Many  more  who  declare  the  same,  might  be  quoted,  if  ne- 
cessary. It  will  be  asked,  Why  then  did  such  Paedobaptists 
practice  it?  Limborch,  and  many  others  tell  us,  It  was 
thought  better  to  do  it  than  to  rebel  against  the  government 
of  the  Church  ;  and  expose  one's  self  to  the  penalty  of  rebel- 
lion against  the  government  over  the  Church,  in  which  they 
lived.  It  was  the  arm  of  despotism  enforcing  it  for  the  sake 
of  uniformity,  which  crushed  the  people,  and  coerced  subor- 
dination to  this  and  other  ordinances  of  men. 

Mosheim  mentions  no  appearance  of  any  thing  like  infant 
baptism,  till  a  sect  of  pedaizing  Christians,  called  Ebonites, 
at  Pepuzc,  in  Phrygia,  who  were  extremely  heretical,  bapti- 
zed either  youths,  children,  or  babes  ;  probably  the  former.!  % 
Robinson  tells  us  there  was  no  trace  of  infant  baptism  in 
Spain,  earlier  than  517. 

*  Apostolic  Age,  vol.  i.  p.  140.         \  De  Reb.  Eccles.,  as  in  Hist,  of  Facts, 
p.  177.         X  Orat.  III.  in  the  same,  p.  174.         ||  Exto.  Idem.  p.  182. 

$  Lib.  i.  cap.  iii.  p.  23.  in  eooVm.         H  Extr.  in  Suppl   Athen.  Vol  i.  p.  174. 

*  *  Mern.  Hist.  Part  II.  p.  738.         t  t  Art.  Anabapt.  Fhiladel.  Edit.  1830. 
\  X  Eccles.  Hist.  Cent.  II,  Chap.  iii. — r. 


77 

The  Following  modern  German  authors  attest  the  same  his- 
torical fact : 

Rheinwald,  p.  313,  of  his  works,  says,  "The  first  traces  of 
infant  baptism,  are  found  in  the  Western  Church,  and  after 
the  middle  ot  the  second  century." 

Matthies,  De  Baptism,  p.  187,  says,  "  In  the  two  first  cen- 
turies no  documents  are  found  which  clearly  show  the  exis- 
tence of  infant  baptism  at  that  time.'1 

Prof.  Haken,  Theolog,  p.  556,  says,  "  Neither  in  the  scrip- 
tures nor  during  the  first  150  years,  is  an  example  of  infant 
baptism  to  be  found ;  and  the  opposers  of  it  cannot  be  con- 
tradicted on  Gospel  ground.1' 

Tertullian,  of  the  second  century,  says  of  the  Apostles. 
"  Their  business  was  first  to  preach,  and  afterwards  to  dip; 
and  that  those  who  are  ready  to  enter  on  baptism  should  give 
themselves  to  frequent  prayers  and  fastings." 

Jerome  says,  "First  they  teach  all  nations,  and  when  they 
are  taught,  dip  them  in  water." 

How  perfectly  evident  it  must  be,  then,  that  infant  baptism 
is  a  deceiver  when  it  pretends  to  be  divine  ;  and  that  it  is 
just  what  we  have  before  stated ;  and  that  the  "  scandalous  sub- 
titute  of  a  substitute,"  as  Wall  calls  it,  so  prevalent  in  our 
country,  is  profane  ;  and  that  all  who  have  a  conscience  in 
favor  of  it,  are  grossly  deluded  by  their  feelings. 


LETTER    XI. 

MY    OWN    EXPERIENCE HOW    IT    WAS    IN     GERMANY. 

In  my  earlest  years,  the  sprinkling  of  babes  was  an  oc- 
currence which  was  constantly  presenting  itself,  and  it 
was  always  called  baptism.  All  the  influence  of  min- 
isters, of  pious  parents,  and  of  other  Christians,  favored 
it.  Of  course,  [imbibed  the  delusion  at  that  early  period. 
All  those  were  denounced  by  them  who  rejected  it.  A  pre- 
judice against  them  was  thus  produced.  One  bred  under  such 
influence,  and  whose  reading  afterwards  was  entirely  on  one 
side,  of  course,  would  not  begin  to  suspect  it  to  be  i  delusion ; 
and  after  imbibing  the  delusion  in  that  way,  it  would  natural- 
ly become  stronger  and  stronger,  and  his  whole  subsequent 
reading,  would  naturally  strengthen  it  the  more  and  more  firno 
ly.  Those  ministers,  parents,  and  Christians,  had  themselves 
been  so  deluded,  and  conformed  in  the  delusion  the  same  way. 


78 

The  free-masons  were  just  as  ignorant  of  the  fact  that  they 
had  been  delude  d.  Our  ignorance  that  it  was  a  delusion  in 
each  case,  and  our  confidence  thus  secured  by  the  influence 
of  others,  led  us  to  become  the  unconscious  tools  in  deluding 
others  also.  The  same  principles  that  account  for  the  exten- 
sion of  the  one  delusion,  account  for  the  extension  of  the  oth- 
er. And  the  same  honest  but  blind  delusion,  reproduced  it- 
self in  other  confiding  minds,  without  even  surmising  that  it 
was  generating  a  delusion, —  and  in  each  case  precisely  alike. 
I  was  familiarly  acquainted  with  both — having  thoroughly 
examtned  the  origin  and  movement  of  both — and  know  to  a 
demonstration  that  it  is  even  so  in  both  cases.  My  excuse 
for  having  once  favored  the  one  is  precisely  my  excuse  for 
having  favored  the  other, — viz.,  I  Was  deluded,  and  I  knew 
it  not.  There  is  as  conclusive  evidence  that  the  one  is  a  de- 
lusion as  the  other.  Every  mind  that  will  candidly  and  pa- 
tiently examine  the  subject,  must  see  it  is  so.  The  same 
principles  that  account  for  the  one,  account  for  the  other. 

I  shall  ever  recollect  with  gratitnde  that  faithful  minister,* 
who  crowded  the  examination  of  baby  sprinkling  (as  well  as 
the  nature  of  baptism)  upon  us,  in  the  village  where  I  was 
preaching.  I  sketched  off  all  his  remarks,  in  order  to  refute 
them  before  my  own  congregation.  In  my  efforts  to  do  it,  I 
found  I  must  study.  Delays  for  the  sake  of  investigation,  in 
order  to  doit  more  thoroughly  ensued.  The  more  I  examin 
ed  the  darker  the  subject  became.  Yet  so  strong  was  my  de- 
lusion, that  I  was  poring  over  the  subject  by  turns,  nearly  a 
year.  I  ultimately  resolved  I  would  follow  truth,  let  it  lead 
me  where  it  would;  and  it  was  not  long  before  the  bubble 
burst.  Still,  so  strong  were  my  prejudices  and  delusions,  it 
was  six  months  more  before  my  mind  became  wholly  disen- 
thralled so  far  as  to  begin  to  be  established  on  the  original 
principles  of  the  gospel,  in   relation  to  church  order. 

No  one  can  know  the  injury  done  to  a  mind,  by  thus  en- 
thralling and  enslaving  it  in  infancy  to  this  and  concomitant 
delusions,  within  the  wrong  fold,  under  the  wrong  jurisdic- 
tion, the  wrong  bias  and  prejudices,  the  wrong  training,  the 
exclusive  reading  on  one  side,  and  the  mind  set  against  the 
right  side  by  the  influence  of  others,  and  all  of  it  having  its 
origin  in  the  modern  farce  of  baby  sprinkling,  whereby  we 
are  secured  and  fenced  within  the  wrong  fold,  as  church  mem- 
bers in  our  helpless  state ;  an  operation  so  perfectly  at  war 
with  our  subsequent  personal  liberty,  until  he  has  both  expe- 

•  Rev.  William  Arthur. 


79 

rienced  it,  and  been  reclaimed ;  and  also  unil  he  has  careful- 
ly examined  its  bearing  on  the  Kingdom  and  cause  of  Christ. 
It  is  all  but  the  assassination  of  the  prospective  usefulness 
of  a  child,  to  infix  this  delusion  upon  his  mind  in  childhood, 
and  to  train  him  up  in  this  separate  state  from  the  real  fold  of 
Christ. 

It  is  a  consciousness  of  these  facts,  which  leads  me  to  use 
great  plainness  of  speech.  Who  can  avoid  seeing  that  a  pre- 
tended oath  ot  allegiance  to  Christ,  but  in  reality  a  corrupted 
altered,  and  vitiated,  oath,  and  corruptly  administered  to  the 
unconscious  ;  thereby  treacherously  binding  them,  in  fact,  to 
other  lords  in  other  folds,  is  a  base  deception,  and  a  treason- 
able transaction  against  the  King  of  Zion  ;  and  that  the  agents 
have  nothing  but  the  delusion  of  their  own  minds  to  plead  as 
a  palliation  for  such  an  offence.  And  who  does  not  see  that 
if  the  child  confides  in  it,  it  will  pervert  his  whole  life,  from 
the  real  kingdom  of  Christ,  and  lead  him  to  propagate  the 
same  delusion  in  others,  unless  he  is  reclaimed.  When  will 
parents  and  ministers  cease  the  propagation  of  this  pernicious 
delusion ! 

In  sketching  the  liberties  that  have  been  taken  with  the 
ordinance  of  baptism,  the  real  oath  of  allegiance  to  Jesus 
Christ,  as  it  was  originally  intended  to  be;  (and  such  liber- 
ties with  such  oath  of  allegiance  are  always  deemed  High 
Treason  in  all  civil  governments)  I  here  introduce  the  pre- 
valent views  in  Germany,  as  late  as  1712;  which  proves  the 
Government  there  did  not  change  the  ordinance  from  immer- 
sion to  sprinkling  till  after  that  period. 

Philip  Limborch  filled  the  office  of  Professor  of  Divinity, 
in  the  Pacdobaptist  Seminary  at  Amsterdam,  from  16G4  to 
1712.  Hia  views  are,  of  course,  the  views  of  the  Paedobap- 
tist  clergy  in  Germany,  and  of  the  national  church  of  those 
times.  As  I  have  never  heard  of  but  one  copy  of  this  book 
in  America,  the  quotation  may  be  grateful  to  many.  John 
lerc,  Vossius,  Episcopius,  and  Stephen  Curcellaeus,  all 
of  them  noted  for  their  profound  erudition,  successively  filled 
the  same  professorship,  and  confirm  the  same  views,  and  give 
the  same  opinions. 

"  Baptism  (he  says)  is  that  rite  or  ceremony  whereby  the 
faithful,  (i.  e.  adults)  by  immersion  into  water,  as  by  a  sacred 
pledge,  are  assured  of  the  favor  of  God,  remission  of  sins,  and 
eternal  life, — and  by  which  they  engage  themselves  to  an  a- 
mendmentof  life,  and  an  obedience  to  the  divine  commands. 
Chri-t  (he  says)  appointed  it,  and  it  was  confirmed  by  the 
practice  of  the  Apostles." 


so 

11  Baptism  consists  (he  says)  in  washing,  or  rather  immers- 
ing the  whole  body  into  water  ;  as  was  customary  in  the  pri- 
mitive times." 

On  the  question  whether  immersion  be  so  necessary,  that 
there  be  no  baptism  without  it,  inasmuch  as  it  had  become 
changed  in  England  by  the  civil  government;  and  as  all  in 
those  times  construed  the  principle  of  "  submission  to  the 
powers  that  be,"  as  a  submission  to  the  civil  rulers  over  the 
church,  let  them  be  what  they  might,  and  alter  ordinances 
and  religion  ever  so  much,  be  under  the  influence  of  such  a 
principle  of  allegiance  to  false  rulers  says: 

u  Upon  great  and  emergent  occasions,  some  allowances 
ought  to  be  made,  especially  in  cold  countries,  and  in  case  of 
infant  baptism,  since  their  tender  bodies  might  receive  dam- 
age, if  the  government  require  it,  &c.  This  is  the  reason  why 
sprinkling  is  at  present  so  customary  in  the  western  climates, 
(i.  e.  England,  &c.)  and  although  it  deviates  from  the  prim- 
itive institution  of  dipping,"  &c. 

in  his  remarks,  also,  on  the  questions,  What  vve  ought  to 
think  of  the  baptism  of  infants,  and  whether  infant  baptism  is 
necessary,  he  says : 

"We  say,  for  our  parts,  it  is  not  absolutely  necessary.  (1.) 
Because  there  is  no  express  command  for  it.  (2.)  All  the  pas- 
sages commanding  baptism  do  immediately  relate  to  adult 
persons.  (3.)  There  is  no  instance  that  any  child  (babe)  was 
baptized  by  the  Apostles.  (4.)  The  necessity  of  it  was  never 
asserted  in  any  Council,  before  that  of  Carthage,  in  the  year 
418.  It  is  true  it  was  used  in  Africa  before  this;  but  it  was 
only  used  as  a  rite  that  might  lawfully  be  administered,  with- 
out any  notion  of  the  necessity  thereof."  So  that  since  there 
are  no  marks  in  antiquity,  before  the  said  council,  of  the  ne- 
cessity of  infant  baptism,  "  there  is  no  reason  why  at  present 
it  should  be  held  as  necessary."  These  are  the  honest  and 
published  views  of  him  to  whom  the  education  of  the  Psedo- 
baptist  clergy  was  committed,  at  that  time,  in  Germany. 

Concerning  the  families  baptized,  as  mentioned  in  Acts  xvi. 
15,  33,  and  I  Cor.  i.  15,  he  says,  "There  might  be  children 
in  them,  yet  the  holy  Scripture  furnishes  me  with  no  solid  ar- 
gument whereby  I  can  demonstrate  it;  and  if  they  were  in- 
fants, we  are  not  informed  that  they  were  baptized  with  their 
parents." 

Concerning  the  promise,  Acts  ii.  39,  "  to  you  and  to  your 
children,"  as  affording  evidence  for  infant  baptism,  he  remarks, 
w  It  cannot  be  proved,  that  by  children  infants  are  meant,  but 
rather  their  posterity.'" 


81 

Against  the  notion  that  baptism  came  in  the  room  of  cir- 
cumcision, he  says  :  (i.)  u  Infant  baptism  is  no  where  express- 
ly commanded,  but  circumcision  was.  (^.)  If  it  were  so, — 
that  baptism  comes  in  its  place, — infants  must  be  baptized  on 
the  eighth  day  ;  nay,  (3.)  as  soon  as  born — because  they  might 
die.  (4.)  As  the  male  children  only  were  circumcised,  there- 
fore it  would  be  unlawful  for  female  children  to  be  baptized." 
M  Baptism,"  he  again  defines,  "  an  intelligent  profession  of  the 
name  of  Christ." 

44 1  think,"  he  adds,  "  every  one  ought  to  be  left  to  his  liber- 
ty to  make  use  of  this  rite  (baptism)  after  such  manner  as  he 
thinks  most  conducive  to  those  ends,  (the  profession  of  Chris- 
tianity, and  a  holy  life.)  If  any  man  offers  children  to  be 
baptized,  they  ought  to  be  baptized  ;  since  paedobaplism  con- 
tains nothing  in  it  contrary  to  the  genius  of  Christianity  ;  pnd 
it  has  been  practised  for  so  many  ages.  No  one  should  op- 
pose it,  therefore,  if  he  cannot  do  it  without  giving  scandal  to 
the  church  in  which  he  lives."  i.  e.  its  regulations  and  gov- 
ernment. 

We  make  but  three  remarks  upon  this  quotation,  from  this 
learned  professor  and  instructor  of  young  men  at  Amsterdam, 
for  the  ministry,  in  Paedobaptist  churches  in  those  times. 

1.  He  plainly  defends  the  present  views  of  the  Baptist 
churches,  as  the  principles  taught  in  the  Bible. 

2.  We  notice  the  slender  basis  upon  which  he  recommends 
infant  baptism  at  all,  viz.  4' If  any  man  offers  children  to  be 
baptized," — 4*  paedobaptism  contains  nothing  in  it  contrary  to 
the  genius  of  Christianity,"  (i.  e.  the  national  church  of  Ger- 
many being  his  exemplar  as  to  the  nature  of  that  genius,) — 
44  it  has  been  practised  for  so  many  ages," — no  one  should  op- 
pose it  if  he  cannot  do  it  without  giving  scandal  to  the  chureh 
in  which  he  lives."  As  good  reasons  as  an  honest  man  can 
give. 

3.  We  see  to  what  extent  the  principle  that  we  may  orga- 
nize churches  as  we  please — of  such  subjects  as  we  please — 
and  under  such  rulers  as  we  please — under  the  civil  govern- 
ment, if  we  happen  there — by  the  stratagem  of  immersing  or 
sprinkling  babes  or  not  as  we  please — under  the  laws  and  al- 
terations of  those  governments  as  is  for  our  convenience,  has 
been  carried — and  how  ruinous  it  has  become  to  the  original- 
ly organized  kingdom  of  Christ,  under  his  own  jurisdiction. 

Salmasius,  Curcellaeus,  and  Episcopius,  all  of  them  by 
turns,  Professors  in  the  same  Theological  Seminary,  tell  us, 
44  In  the  first  two  centuries  no  one  was  baptized  but  adults," — 
that  **  the  baptism  of  infants  in  the  fiist  two  centuries  after 


Christ,  was  altogether  unknown" — and  that  ?■  no  tradition 
can  be  produced  for  paedobaptism  till  a  little  before  that  coun- 
cilin  418." 

We  notice,  also,  that  the  civil  government  of  Germany, 
had  not,  at  the  above  time,  enforced  infant  baptism  so  strenu- 
ously as  had  that  of  England.  And  the  effect  of  this  liberty 
of  conscience,  was,  that  Baptist  views,  and  the  honest  truth 
were  taught,  as  being  the  truths  taught  in  the  Bible ;  and  that 
too,  by  the  most  thorough  scholars  of  the  age,  and  those  the 
teachers  in  the  Seminaries  of  the  National  Church. 

We  add,  that  the  Dutch  Testament,  as  translated  by  Lu- 
ther, renders  baptism,  in  every  case,  honestly,  by  a  word  that 
signifies  immersion,  and  that  alone. 

We  also  add,  that  the  Dutch  Confession  of  Faith,  or  Creed, 
enforces  baptism,  i.  e.  immersion,  in  the  fullest  sense  of  the 
word. 

But  since  the  above  period,  the  civil  government  of  Ger- 
many too,  have  followed  the  evil  example  of  the  British  Par- 
liament, and  have  changed  the  or  linance  of  baptism,  to  sprin- 
kling. Because  at  present,  (1840)  the  devoted  Oncken,  for 
no  other  offence  than  preaching  the  Gospel,  and  immersing 
believers,  is  arrested  under  the  civil  law,  and  is  imprisoned, 
and  his  rabors  are  broken  up,  by  the  arm  of  civil  power. 

I  have  been  informed  by  many  emigrants  from  Germany, 
that  during  about  75  or  100  years  past,  sprinkling  has  be- 
come the  national  baptism  of  Germany. 

It  is  the  arm  of  civil  power,  and  ecclesiastical  power,  then, 
that  has  committed  these  treasonable  crimes  against  Heaven, 
in  altering  one  of  his  ordinances,  and  in  enforcing  the  appli- 
cation of  a  substitute  to  babes,  for  the  uses  and  benefits  of 
such  treasonable  Governments,  thus  usurping  dominion,  and 
at  antipodes  against  the  jurisdiction  and  the  original  King- 
dom of  Jesus  Christ  himself. 

This  course  has  well  nigh  prostrated  the  real  kingdom  of 
Christ,  in  many  countries  ;  and  has  fixed  almost  insurmount- 
able barriers  in  the  way  of  the  preaching  of  the  Gospel  of  the 
kingdom,  and  the  conversion  of  the  world.  It  has  substitu- 
ted, in  lieu  of  that  kingdom,  national  establishments,  under  ci- 
vil ruleis;  and  modern  establishments,  under  ecclesiastical 
rulers,  in  abundance.  The  jurisdiction  of  Christ  is  thus  pros- 
trated and  the  outlines  of  his  kingdom  trampled  in  the  dust. 
If  all  this  is  not  high  treason  against  Christ,  it  is  difficult  to. 
tell  what  is  J 


M 

LETTER      XII. 

NEW-ENGLAND. 

A  sketch  of  some  of  the  circumstances  conducing  to  the 
pushing  of  poedobaptism  to  the  utmost  verge  in  England,  and 
New-England,  is  this: 

Popery  had  used  that  snare  for  catching  babes,  in  success- 
fully building  itself  up,  for  about  a  thousand  years;  when 
Henry  VIll.,the  bishops,  and  the  Parliament,  resolved  on  a 
revolt,  and  on  a  rival  movement  against  the  Pope.  Accord- 
ingly, they  passed  laws  indirectly  enforcing  p&dobaptism  up- 
on all  babes,  in  order  to  ensnare  them  within  the  Episcopal 
national  Church;  and  under  the  penalty  of  treating  alias 
outlaws — disabling  them  from  being  known  in  law,  if  mar- 
ried— treating  their  descendants  as  bastards — disallowing 
them  the  power  of  inheriting  estates,  and  the  right  of  burial 
after  they  were  dead  ;  unless  the  parents  consented  thus  to 
ensnare  them,  by  paedobaptism,  to  that  church. 

The  Congregational  ruler3,  in  the  true  spirit  of  rivalship, 
seeing  this,  enforced  pa;dobaptism  upon  their  members ;  i.  e. 
required  them  to  ensnare  their  babe3  to  them,  by  that  ceremo- 
ny, and  under  the  penalty  of  excommunication.  It  is  hardly 
twenty-five  years,  now,  since  that  tyrannic  rule,  with  them, 
even  began  to  lose  its  force. 

The  Presbyterian  rulers,  in  the  same  spirit  of  rivalship,  in 
the  time  of  Calvin,  and  since,  enforced  the  same  thing  on  their 
members,  under  the  same  penalty.  These  folds,  all  contriv- 
ed by  human  beings,  and  ruled  by  human  beings,  and  compel- 
ling their  members  thns  to  ensnare  their  children  into  the 
church,  commenced  their  career  from  the  year  1534,  to  1545. 
The  immersion  of  babes  was  the  form  they  enforced  for  a  con- 
siderable time. 

Sir  John  Floyer,  a  learned  physician,  in  England,  in  an  ad- 
dress to  the  deans  and  high  officers  of  the  Church  of  England, 
as  partly  quoted  in  Letter  V.,  days,  M  I  appeal  to  you  as  per- 
sons well  versed  in  ancient  history,  and  in  the  canons  and  ce- 
remonies of  the  Church  of  England,  and  as  witnesses  of  the 
<  r  of  fact;  that  immersion  continued  in  the  church  of 
KiiL'Uud,  till  about  the  year  1G00,"  and  adds,  M  I  have  proved 
the  practice  of  immersion,  from  the  time  the  Britons  and  Sax- 
ons were  baptized,  till  King  James'  days."     Dr.  Wall  says, 


84 

"  The  first  liturgy  in  the  world  that  prescribes  aspersion  is  in 
1643  "  It  was  the  Westminster  assembly  that  voted  it,  25  to 
24. 

In  getting  rid  of  immersion  every  variety  would  be  resort- 
ed to ;  as 

1  Pouring  a  large  vessel  full  of  water  upon  the  candidate, 
so  as  to  wet  him  all  over,  and  yet  the  administrator  keep  dry. 
This  was  Calvin's  first  way ;  and  was  the  «•  substitute  for  bap- 
tism. 

2  Pouring  out  of  a  less  vessel — wetting  less.  The  con- 
science ihat  could  interpose  in  the  first  way,  could  make  it  a 
still  more  convenient,  and  a  less  sell  denying  transaction. 

3  Pouring  out  of  the  hand  as  much  water  as  the  hand  would 
contain.  Calvin's  book — the  Book  of  "  the  learned  godly 
man,  John  Calvin,"  as  on  the  title  page,  in  1558,  enjoins  this 
way. 

4  Pouring  a  mere  trifle  from  the  hand. 

5  Merely  dipping  the  hand  into  the  water,  and  laying  it 
upon  the  forehead — baptizing  the  hand,"  and  wetting  the  face 
of  the  candidate,  as  one  satirically  calls  it. 

6  Wetting  the  fingers  and  laying  them  on  the  face. 

7  Wetting  them,  and  fillipping  them  upon  the  face. 

8  Ultimately  and  finally,  as  in  1643,  by  Presbyterian  au- 
thority, wetting  the  fingers,  and  sprinkling  a  few  drops  in  the 
face.     This  last,  Wall  calls  "  the  substitute  of  the  substitute.'* 

The  seven  first  varieties  gradually  and  successively  came 
along  between  1556,  and  1643.  About  1643,  and  1645,  the 
eighth  variety  came  into  use,  by  Presbyterian,  and  afterwards 
by  Parliamentary  authority.  Wall  tells  us,  *•  It  was  at  that 
time  (1645)  just  beginning. 

I  wish  here  to  record,  that  I  have  (perhaps  improperly,) 
called  all  these  varieties  of  aspersion  sprinkling,  because  it 
would  cost  too  much  pains  to  make  all  the  distinctions  in  the 
successive  progress  of  all  the  varieties. 

The  rulers  in  these  three  organizations  from  and  after'about 
1644,  compelled  their  members  respectively  to  ensnare  their 
children  to  them,  from  that  time  forward,  usually  by  sprin- 
kling. 

The  King  of  England  had  presumed  to  become  the 
head  of  the  church,  and  had  empowered  the  several 
governors  and  general  courts  in  the  several  New-England 
States  to  be,  in  a  measure,  the  head  of  the  several  churches 
there.  Hence  the  Cambridge  Platform,  and  the  Saybrook 
Platform,  were  perfectly  invalid,  till  passed  into  a  law  in  each 
case  by  the  General  Court,  and  sanctioned  by  the  Governors. 


85 

Previous  to  this,  the  New-England  churches  are  said  to  be 
•'  the  truest  sons  of  the  Church  of  England,  and  to  maintain 
its  fundamental  .Articles  ;"  i.  e.  its  thirty-nine  Articles.  (Mag- 
nalia  1L,  155  )  Of  course  the  immersion  of  babes  and  oth- 
ers, was  originally  the  law  of  the  New-England  Churches. 
They  would  not  otherwise  be  M  the  truest  sons  of  the  church 
of  England,"  or  "maintain  its  fundamental  articles  ;"  because 
these  enforced  immersion  from  the  first.  From  1620,  the  first 
settlement,  till  1048,  this  was  their  state.  The  reluctance 
of  the  Westminster  assembly  to  adopt  aspersion,  and  doing 
it  by  a  bare  majority,  as  well  as  the  fact  that  they  had  no  oth- 
er Creed  than  that  of  the  church  of  England,  previous  to  1643, 
and  the  fact  that  they,  as  a  people,  had  a  conscience  against 
interfering  wilh  the  laws  of  Christ,  gives  us  reason  to  believe 
the  Presbyterians  and  Congregationalists,  in  large  propor- 
tions, previous  to  1643,  were  accustomed  to  immersion  in 
England. 

The  Governor,  and  General  Court  of  Massachusetts,  by 
virtue  of  power  (if  any  they  had)  derived  from  the  usurpa- 
tion of  the  King  of  England,  against  Jesus  Christ,  convened 
a  Synod  of  all  the  churches  at  Cambridge,  Sept.  30,  1648;  five 
years  after  the  Westminster  Assembly  had  presumptuously 
altered  the  ordinance  of  baptism.  The  Synod  adopted  sub- 
stantially the  confession  of  faith  of  the  Westminster  Assem- 
bly— of  course  took  upon  themselves  to  join  in-altering  the 
ordinance  of  baptism  to  sprinkling,  and  adopted  a  platform  for 
the  government  and  regulation  of  the  churches  accordingly, 
called  the  Cambridge  Platform. 

Prominent  features  of  all  those  regulations,  were  based  up- 
on the  assumption,  that  the  General  Courts  or  Governments 
in  those  States,  had  the  ripht,  as  the  civil  governments  did  in 
•pe,  to  regulate,  control,  and  rule  in  all  matters  of  reli- 
gion :  that  the  part  of  the  people  was  to  submit  "  to  the  pow- 
ers that  be;"  and  that  submission  to  the  magistrate,  in  gene- 
ral term*,  is  abundantly  enforced  in  the  Bible.  It  was  a  be- 
li.  I"  in  this  latter  principle,  in  its  unlimited  sense,  that  led  the 
people,  everywhere,  to  acquiesce  in  all  these  changes  ;  and 
iliu  emboldened  their  rulers  to  make  changes,  according  to 

their  pleasure. 

The  rulers  in  .\< -w-liuL'land,  however,    jjrneinusly  acceded 

to    the  clergy  the  privilege  of  first  acting  in  mailers   of  ceil* 

\   a  mutual  understanding,  however,  that  when  the 

the  clergy  had  acted,  the   rulers,  if  the   clergy   pleased  tin  in, 

jtlPfl  it  into  a  law.     The  clergy  were  pleased  with  this  high 

H 


86 

honor  of  being  their  tools;  and  the  governments,  in  this  way, 
easily  accomplished  their  ends  of  ruling  the  church,  and  of 
enforcing  uniformity,  and  by  very  plausible  measures. 

How  true  it  is,  that  in  proportion  as  human  beings  rule 
Christians,  the  real  kingdom  of  Christ  becomes  prostrated, 
and  the  elements  of  it  fail  to  be  galheied  under  Christ. 

The  Legislatures  were  called  "General  Courts,"  the  Gov- 
ernors were  appointed  of  the  crown  of  England.  The  rulers, 
as  a  whole,  were  called  magistrates.  The  policy  was  to  en- 
force uniformity  in  religion,  and  to  have  baby -sprinkling, 
which  had  rive  years  before  been  adopted  in  Westminster,  be- 
come the  stratagem  for  securing  the  end  ;  and  to  force  the 
parents,  by  ecclesiastical  power,  to  apply  it  to  all  their  babes, 
and  so  make  them  church-members,  and  cause  all  to  grow  up 
in  uniformity. 

Under  these  circumstances,  the  General  Courts  of  Connec- 
ticut and  Massachusetts,  in  1644,  called  the  above  Synod,  to 
be  holden  Sept.  30  ;  and  according  to  the  policy  of  the  times, 
this  Synod  adopted  the  Westminster  Confession  of  Faith  ;  a 
prominent  feature  of  which  was,  that  all  church-men, bers 
should  be  required  to  have  their  children  sprinkled  into  church- 
membership. 

They  reported  progress  to  the  General  Court,  and  the  lat- 
ter passed  it  into  a  Jaw  :  whereby  baby  sprinkling  became 
the  law  of  the  land,  in  those  States. 

Roger  W;illiams,  and  the  Baptists,  for  pleading  that  no  such 
authorities  over  the  church  were  lawful,  and  that  Jesus  Christ 
alone  was  Head  of  the  Church,  were  most  shamefully  perse- 
cuted for  such  opinions,  by  the  same  authorities. 

The  concentration  of  these  movements  in  England,  and  in 
New-England,  is  quite  striking. 

The  rights  of  conscience  were  not  then  understood.  To 
think  too  highly  of  uniformity  in  the  inventions  of  men,  in 
religion  :  and  too  lightly  of  the  real  kingdom  of  Christ,  is  no- 
thing strange  for  those  times.  To  distinguish  between  the 
jurisdiction  of  magistrates,  and  the  jurisdiction  of  Christ,  was 
what  very  few  were  disposed  to  do.  A  total  reformation  from 
popery,  would  have  been  to  reject  all  power  of  magistrates 
over  the  church. — all  the  inventions  of  men — the  traditions  of 
mother  church,  and  the  stratagems  upon  babes.  It  is  evident, 
therefore,  there  was  but  a  very  partial  reformation  from  po- 
pery. "  Midway,"  to  use  Lowth's  language  in  the  case,  is  as 
far  as  they  had  gone.  The  Westminster  assen  bly  had  esta- 
blished sprinkling  as  baptism,  by  a  majority  of  one,  and  made 
a  Creed  in  1643.     The  Parliament  were  imprisoning  men  for 


87 

immersing  persons  into  the  real  kingdom,  and  under  the  ex- 
elusive  jurisdiction  of  Christ;  had  established  sprinkling  by 
law,  in  1644;*  and  had  passed  the  gag-law  of  May  2,  16485 
which  rendered  all  persons  liable  to  imprisonment  who 
presumed  to  speak  against  it,  or  say  that  such  persons  when 
grown  up  and  converted,  ought  to  be  immersed.  And  all  the 
Baptists  in  the  realm,  soon  after,  were  required  by  law,  to 
"depart  out  of  the  realm,"  While  these  things  were  going 
on  there,  these  movements  in  New-England,  began  Sept.  30, 
!  They  all  stand  connected,  not  only  as  to  time,  but  al- 

so in  design. 

In  1657,  the  General  Court  of  Connecticut  requested  the 
nvwistrates  of  Massachusetts,  to  convene  another  Synod; 
which  they  did,  and  accordingly  ii  met  June  4,  1657.  The 
reasons  assigned  by  Mather  are,  "  That  the  ecclesiastical  state 
of  their  posterity,  was  an  object  of  great  interest.  Parents 
had  become  grand  parents,  and  the  sprinkled  babes  had  be- 
come parents,  and  yet  were  not  communicants.  Some  of 
these  were  willing  to  take  their  own  baptismal  (rantismal) 
vows,  made  by  parents,  at  their  sprinkling,  upon  themselves, 
although  they  were  not  converted.  To  make  no  difference 
between  those  and  pagans,  (an  opprobrious  epithet  given  to 
those  who  were  not  sprinkled)  would  soon  abandon  the  coun- 
try to  heathenism.  And  yet  if  all  were  to  become  communi- 
cants, the  church  would  soon  consist  of  impenitent  persons. 
The  object  of  the  General  Courts  was,  to  have  the  clergy  at- 
tend to  these  matters;  and  particularly  to  attend  to  two  poins: 
1.  Who  are  the  subjects  of  baptism,  (rantism.)  2.  Ought  the 
churches  to  be  consociatcd  so  as  to  control  each  other,  and 
all  to  be  controlled  by  rulers  over  them?"  On  the  first  point 
u  Who  are  to  be  baptized  ?  they  decided  in  substance,  first, 
those  who  are  members  of  the  visible  church  ;  second,  the 
members  of  the  church  are  confederate  believers,  and  their 
intuit  seed:  also  minors,  where  one  or  both  parents  are  in 
coven  uit:  third,  all  such  children  are  members  of  the  same 
church  with  their  parents  ;  and  when  grown  up,  are  under  the 
u.u-li,  discipline,  and  government  of  that  church:  fourth, 
not  membership,  merely,  but  conversion  is  necessary,  in  or- 
der tube  communicant? :  yet,  filth,  members  thus  grown  up, 
though  unconverted,  if  sound  in  the  faith,  and  of  good  mo- 
r.il  character,  and  owning  the  covenant,  (the  church  govern- 
ment,) thereby  subjecting  themselves  to  the  government  of 
the  church,  their  children  must  be  sprinkled  :  sixth,  such  pa- 

•  Dr.  Gill,  and  John  Floyer. 


88 

rents  dying,  their  children  must  be  sprinkled:  seventh,  if 
such  parents  remove,  their  children  should  besprinkled  wher- 
ever they  may  go."  Uniformity  in  these  matters,  was  the  ob- 
ject of  the  magistrates  and  clergy.  These  things  were  ap- 
proved by  the  General  Court.  "Soon  a  law  was  passed  en- 
forcing upon  every  plantation,  the  duty  of  having  the  stated 
ministry."  (Magnalia  11.,  286.)  But  it  must  be  a  minister  of 
this  establishment;  because  the  Baptists  were  persecuted  to  the 
utmost  extent,  by  law,  as  they  taught  the  exclusive  jurisdic- 
tion of  Christ  over  the  church,  and  the  original  oath  of  alle- 
giance to  Him. 

Another  convention,  in    1662,  was   convened,  and  passed 
this  rule:   "For  any  church  to  arrogate  to  themselves  an  ex- 
emption from  giving  account,  or  from  being  liable  to  censure 
by  any  other,   either   Christian  magistrate  above    them,  or 
neighbor  church  about  them,  is  a  most  to  be  abhorred  maxim  /" 
In  another  convention,  in  1679,  it  was  decided  "It  would  ve- 
ry much  promote  reformation  among  us,  if  al!   due  means 
were  used  for  the  bringing  of  more  than  there  are,  and  as  ma- 
ny as  may  be,to  submit  unto  the  church  watch."  (Idem.  p.  589.) 
Also  "thatunion  between  the  civil  government  and  the  clergy 
be  carefully  observed."     In  May  12,  1680,  a  similar  conven- 
tion, held  in  Boston,  exchanged  away  the  Westminster  Con- 
fession of  Faith,  or  Creed,  for  the  Savoy  Confession  or  Creed. 
Meantime,  persecutions  against  the  Baptists  were  carried  to 
the  utmost  extent.     (See  Isaac  Backus'  History.)     The  Gen- 
eral Court  of  Connecticut,  at  their  May  session,  in  1708,  pas- 
sed the  following  act:  "This  assembly,  from  their  own  ob- 
servation, and  from  the  complaints  of  many  others,  being  made 
sensible  of  the  defects  of  the  discipline  of  the  churches,  ari- 
sing from   the  want  of  a  more  explicit  asserting  ol  the  rules 
given  for  that  end — from    which  would  arise  a  more  perma- 
nent establishment  among  ourselves — a   good  and  regular  is- 
sue, in  cases  subject  to  ecclesiastical  discipline,  &c,  hath  seen 
fit  to  ORDAIN  and  REQUIRE,  and  it  is  ordained  and  requi- 
red, that  the  ministers  in  the  several  counties  in  this  govern- 
ment, shall  meet  together  at  their  respective  connty  towns, 
with  messengers,  on  the  last  Monday  in  June  next ;  there  to 
consider    and    agree  upon    those    methods    and     rules    for 
the  management  of  ecclesiastical   discipline,  which,  by  them, 
shall  be  judged  conformable  to  the  word  of  God:  and  shall 
appoint  two  or  more  of  their  number,  to  be  their  delegates, 
who  shall  all  meet  at  Saybrook,  at  the  next  Commencement ; 
where  they  shall  compare  the  results   of  the  ministers  of  the 
counties,  and  out  and  from  them,  to  draw  a  Form  of  Ecclesi- 


89 

astical  Discipline  ;  which  by  two  or  more  persons,  delegated 
by  them,  shall  be  offered  to  this  Court,  at  their  session  in  Oc- 
tober next,  to  be  considered  and  confirmed  by  them.  The  ex- 
penses of  said  Convention  to  be  defrayed  out  of  the  public 
Treasury.  Albert  E.  Kimberly,  Secratary." Here  the  le- 
gislature and  the  clergy  assumes  to  make  laws  and  regulations 
for  Church  discipline,  as  if  the  jurisdiction  was  theirs,  and  as 
if  their  substitute  for  what  Christ  enforced  in  the  18th  of  Mat- 
thew, and  established  under  his  own  jurisdiction,  and  to  be 
observed  within  his  kingdom,  might  be  enforced  by  civil  law, 
under  their  jurisdiction  ;  and  as  if  a  Confession  of  Faith  or 
Creed,  enforcing  sprinkling  for  baptism;  and  baby  sprinkling 
into  their  jurisdiction,  might  be  established  by  law.  This 
Convention  tinkered  and  adopted  the  Savoy  Confession  of 
Faith,  enfor-in<r  baby  sprinkling,  and  made  themselves  rules 
of  Church  discipline.  The  General  Court,  in  Oct.  1708,  act- 
ing under  the  principle  that  they  were  the  head  of  the  church, 
passed  the  following  act .  "The  reverend  ministers,  delegates 
&c,  met  at  Saybrook,  Sept.  9,  1708,  having  presented  to  this 
assembly,  a  Confession  of  Faith — Heads  of  agreement*  and 
lations  in  the  administration  of  Church  discipline,  as  u- 
nanimously  agreed  and  assented  to  by  the  Elders  and  church- 
vernment;  this  assembly  doth  declare  their 
great  approbation  of  such  an  happy  agreement;  and  do  or- 
dain, that  all  the  churches  within  this  government  are  or 
shall  be  thus  united  in  doctrine,  worship,  and  discipline,  be 
and  for  the  future  shall  be  owned  and  acknowledged  estab- 
lished by  law  ;  provided  always  that  nothing  herein  shall  be 
construed  to  hinder  and  prevent  any  Society  or  church  that 
is  or  shall  be  allowed  by  the  laws  of  this  Government,  who 
soberly  differ  or  dissent  from  the  united  Churches,  hereby  es- 
tablished, from  exercising  worship  and  discipline,  in  their 
own  way,  according  to  their  own  conscience.     E.  Kimberly, 

Secratary." (See  Trumbull's  Hist,  of  Conn,  also  laws  of 

C»nn.)  In  these  efforts  on  the  part  of  the  civil  government, 
to  stir  up  the  deluded  clergy  to  contrive  their  baby  sprinkling 
creeds,  and  forms  of  churches  and  of  church  government,  we 
have  another  specimen  of  rulers  over  the  churches  first  fix- 
ing on  a  purpose,  and  then  using  baby  sprinkling  as  the  main 
stratagem  in  accomplishing  that  end.  Uniformity  in  religion, 
according  to  the  devices  of  men  under  the  government  was 
the  object;  baby  sprinkling  the  means  for  securing  uniform- 
ity, and  the  arm  of  civil  power,  the  efficient  force  in  securing 
the  end.  The  "kingdom  of  Christ  is  not  of  this  world," — 
comprises  converts  alone;  and  membership  is  constituted  by 


•       90 

the  oath  of  allegiance  to  Him  as  King,  and  is  where  the  King* 
has  the  exclusive  jurisdiction  and  dominion,  and  where  his 
his  laws  alone  prevail.  A  government  like  the  General  Courts 
of  New  England,  and  the  clergy  under  them,  with  baby  mem- 
bers in  greater  numbers  than  Christians;  with  human  laws, 
creeds,  and  rules  of  discipline,  and  the  exclusion  of  Christian 
baptism  into  Christ,  is  a  totally  different  government  from  the 
kingdom  of  Christ ;  a  totally  different  jurisdiction,  and  is  a 
great  obstruction  to  the  prevalence  of  the  real   kingdom. 

As  this  baby  sprinkling  delusion  builds  up  imperiums  in 
impcrio,  within  our  own  national  government,  it  endangers 
our  own  national  Government.  Nearly  two  millions  of  our 
citizens,  by  it,  are  already  subjected,  and  in  their  helpless 
state,  to  the  dominion  and  jurisdiction  of  the  Pope,  a.  foreign 
despot.  Probably  two  millions  moie  are  subjected,  by  it,  to 
other  ecclesiastical  dominations,  such  as  Bishops,  Hierarchies, 
Aristocracies,  Conventions,  Conferences,  Sessions,  Presbyte- 
ries, Synods,  General  Assemblies,  General  Conferences,  &c. 
&c.  To  suffer  helpless  babes  to  be  thus  cheated,  enslaved, 
and  deprived  of  their  personal  liberty,  as  is  palpably  the  fact, 
under  such  ivipcriums  in  imperio,  is  perfectly  inconsistent 
with  the  sound  principles  of  equal  rights,  and  of  protection 
in  a  free  government.  That  New-England,  the  land  of  boast- 
ed liberty,  should  have  established  it  by  law,  as  was  evident- 
ly done,  by  the  establishment  of  such  Creeds,  would  be  truly 
astonishing,  were  it  not  palliated  by  the  ignorance  of  the  times, 
and  the  example  of  Europe. 

How  cruel  and  treasonable  against  heaven,  is  the  principle 
of  persecuting  and  imprisoning  men  for  baptizing  converts 
into  the  jurisdiction  of  Christ,  and  contrary  to  the  laws  of  the' 
land  :  and  how  treasonable  such  laws  are,  as  against  the  King 
of  Zion. 

Germany  has  since  followed  in  the  wake,  and  established 
the  "  substitute,"  as  the  national  baptism,  and  enforced  it  up- 
on babes ;  and  prohibits,  under  the  penalty  of  imprisoment, 
such  an  act  as  Christian  baptism  into  the  exclusive  jurisdic- 
tion and  kingdom  of  Jesus  Christ. 

It  is  unnecessary  to  sketch  further  the  history  of  the  New 
England  churches.  We  see  in  this  sketch,  all  the  authority 
there  is  for  baby  sprinkling, — whence  it  originated — the  fact 
that  it  is  a  stratagem — the  authority  by  which  it  was  com- 
menced and  propagated,  from  the  first — the  fact  most  conclu- 
sively demonstrated  that  it  is  a  sheer  delusion  and  deception, 
and  of  course,  that  it  is  treasonable  and  criminal,  as  against 
Christ,  as  it  is  the  subsidary  help  resorted  to  by  his  rivals  to 


91 

compete  for  power  and  for  numbers  against  him,  in  building 
up  their  rival  folds. 

We  see  also  the  reasons  why  it  did  not  prevail  much  a- 
mong  the  honest  Dutch,  for  a  long  time,  to  wit,  because  the 
government  let  it  alone  for  some  time  ;  and  the  reasons  why- 
it  has  been  made  to  prevail  so  extensively  in  Engiand,  and  in 
1  nited  States  ;  to  wit,  because  civil  and  ecclesiastical  au* 
thorities  have  enforced  it  under  penalties,  as  a  matter  of  po- 
liev  in  building  up  their  rival  kingdoms,  and  because  the  peo- 
ple have  become  crazed  from  infancy,  with  the  delusion, 
which  has  been  thus  generated  within  them  in  their  infancy, 
and  grown  with  their  growth. 

The  question,  therefore,  is  palpably  this  :  Whether  the  laws 
liction,  and  authority  of  Christ,  are  to  prevail,  or  the  laws 
jurisdiction,  and  authority  of  civil  and  ecclesiastical  usurpers  ; 
whether  treason  or  obedience  to  the  rightful  Sovereign,  and 
whether  the  corrupted  vitiated,  and  deceptive  oaths  of  allegi- 
ance to  the  usurpers,  and  the  falsehoods  accompanying,  where- 
by the  people  and  babes  are  treacherously  subjected  to  them, 
are  to  prevail,  or  the  original  oath  of  allegiance  to  Jesus 
Christ. 

Here  is  all  the  authority  there  is  in  the  universe,  for  the 
practice  of  baby  sprinkling, — a  true  sketch  of  its  origin,  and 
the  enforcements  producing  and  extending  it. 


LETTER    XIII. 

ON    THE    RUINOUS    TENDENCY    AND    EFFECTS    OF    TAKING 
SUCH    LIBERTIES    WITH    THE    KINGDOM    OF    CHRIST. 

I  cannot  but  stop  here  in  order  to  advert  for  a  moment  to 
the  ruinous  tendency  of  these  interferences  with  the  kingdom 
of  Christ,  and  with  the  oath  of  allegiance  :  also  of  usurpations 
of  the  government — such  obstructions  to  his  jurisdiction,  and 
such  prevention  of  the  oath  of  allegiance  to  the  King — such 
misapplication  of  it  and  the  substitute  to  the  unconscious,  so 
as  to  secure  them  under  usurpers — such  alterations  of  it  in 
the  purpose  and  end  to  which  it  is  applied,  as  well  as  in  form 
— such  amalgamation  of  babes, sinners, and  converts.in  church- 
es— such  contrivance  and  continuance  of  new  folds,  under 
holding  new  offices,  the  inventions  of  men,  in  lieu  of  the 
command  of  God. 

1.  It   has  produeed   endless  divisions.      Each  and  every 


92 

change  must  either  sweep  all  Christendom,  and  lead  all  Chris- 
tians, and  the  King  in  Zion  Himself,  to  adopt  it,  or  it  must 
from  the  nature  of  things,  breed  a  division  ;  the  extent  of 
which,  and  the  evils  resulting  from  whieh,  in  time  and  in  eter- 
nity it  is  not  possible  to  describe  or  to  conceive.  The  divi- 
sions which  have  grown  out  of  the  misapplication  of  real  bap- 
tism to  the  unconscious, out  of  the  change  of  the  ordinance,  and 
the  extension  of  the  substitute  ;  and  out  of  the  misapplication 
of  the  substitute  to  the  unconscious,  are  exceedingly  great.  Po 
pcry,  with  all  its  horrors,  has  giown  out  of  it.  All  the  church 
and  state  organizations  in  the  world,  have  grown  out  of  it, 
interposing,  as  they  do,  so  many  obstacles  to  the  prevalence 
of  the  real  kingdom.  The  check  of  the  reformation  from  po- 
pery, in  1534,  and  the  consequent  building  up  of  the  divisions 
comprising  the  Episcopalian,  the  Congregational,  the  Pres- 
byterian, the  Lutheran,  aad  subsequently  the  Methodist  or- 
ganizations, have  all  grown  out  of  these  liberties  taken  with 
the  ordinance  of  baptism.  The  consequent  troubles,  jars,  and 
difficulties  in  the  world,  the  obstructions  thrown  in  the  way 
of  Christian  union,  and  of  united  effort  for  the  conversion  of 
the  world,  and  in  the  way  of  the  millenium,  have  indirectly 
ruined  millions  !  All  these  evils,  originating,  as  they  have, 
in  these  liberties  taken,  have  now  continued  and  been  extend- 
ing during  some  fifteen  hundred  years  ;  and  annually  have 
occasioned  either  directly  or  indirectly,  the  ruin  of  millions 
of  souls.  Unless  this  career  is  checked,  the  milleniiNn  can- 
not come  and  prevail.  It  is  impossible  in  the  nature  of 
things. 

II.  We  see  a  ruinous  and  wide  yawning  principle  of  sub- 
stitution. A  substitution  of  something  else  in  lieu  of  the  real 
ordinance  of  initiation,  has  extensively  prevailed,  and  been 
accompanied  everywhere,  with  the  general  impression  that 
strict  obedience  to  Christ  is  not  necessary.  This  accompa- 
nying impression  has  done  immense  mischief  a  thousaud  ways. 
Tiie  pleasure  of  each,  has  become  a  substitute  for  the  will  of 
Christ.  The  wish  and  law  made  by  the  candidate,  has  be- 
come a  substitute  for  the  law  of  Christ.  Baptism  has  ceased 
to  be  the  test  of  a  good  conscience;  and  feelings  are  the  sub- 
stitute. The  yawning  principle  has  been  extended  until  we 
have  an  amalgamation  of  all  the  variety  of  characters  for  a 
church,  in  lieu  of  Gospel  Churches;  usurpers  for  rulers,  in 
lieu  of  Christ ;  the  constitution  of  men,  for  new  folds,  in  lieu, 
of  his  constitution  ;  the  laws  of  these  human  rulers  as  substi- 
tutes for  his  laws;  capricious  human  beings  for  legislators, 
as  a  substitute  for  Him  as  Legislator ;  divisions  in  abundance 


93 

as  a  substitute  for  His  united  Kingdom  ;  and,  in  general  terms, 
the  devices  of  men  to  an  unbounded  extent,  in  lieu  of  the  com- 
mands and  ordinances  of  Christ,  and  u  the  commandments  of 
men,"  as  a  substitute  for  the  doctrine  of  Christ. 

III.  Strong  delusions,  and  prejudices  on  the  minds  of  those 
who  are  grown  up  under  the  influence  of  this  sU.te  of  things. 
These  substitutes,  as  in  popery,  are  taught  to  children  where 
they  grow  up,  as  the  real  doctrine  of  Christ.  Passages  of 
holy  writ,  are  perverted,  wrested,  and  misapplied  from  their 
real  intention,  to  favor  those  delusions.  The  ministers  them- 
selves, become  filled  with  "  strong  delusions,"  as  in  popery, 
and  propagate  and  strengthen  them  in  others.  The  youth- 
ful mind  from  infancy  up,  as  in  popery,  becomes  strongly  pre- 
judiced in  favor  of  these  delusions,  and  against  all  those  who 
oppose  them.  In  this  way,  their  minds  become  extremely 
dark  towards  the  truth,  on  these  points,  while  they  are  bril- 
liant and  well  informed  on  all  other  subjects.  In  this  way, 
each  one  becomes  strongly  biassed  in  favor  of  the  peculiarities 

a  own  sect,  right  or  wrong,  and  against  the  real  kingdom 
of  Christ. 

IV.  Another  result  is  a  most  selfish  state  of  rivalship,  in 
all,  against  each  other,  and  against  the  real  kingdom  of  Christ. 
To  the  liberties  originally  taken  with  baptism,  and  to  the  mis- 
application of  it,  as  the  origin, can  be  traced  all  these  divisions, 
and  of  course  ail  this  bigotry,  selfishness,  and  sectarianism. 
The  delusions  accompanying  the  defence  of  the  peculiarities 
of  the  sects,  in  each  case  stir  up  all  the  selfish  feelings  of  the 
natural  heart,  in  their  defence.  This  selfish  state  of  feeling, 
and  their  delusions  present  almost  insurmountable  barriers  in 
the  way  of  wedging  in  a  single  ray  of  truth  that  is  adapted  to 
remove  the  films  from  the  mental  eye.  This  deluded  state  of 
their  minds,  exhibits  almost  insurmountable  obstacles  in  the 
way  of  the  prevalence  of  the  real  kingdom  of  Christ.  Each 
can  iee  it  to  be  so  in  others,  but  his  deluded  mind  prevents 
him  from  observing  it  in  himself. 

V.  Another  result  is,  the  dark  and  confused  views  general- 
ly prevalent  concerning  the  kingdom  of  Christ.  Some  define 
it  as  comprising  all  the  converts  in  the  world  ;  others  as  com- 
pri<iiiLr  them  and  their  children  ;  others,  all  the  Jewish  nation  ; 
others,  all  who  h;ive  ever  been  baptized  or  sprinkled;  others, 
as  comprising  their  own  sect  merely,  (as  the  j>;t|>ists,  and  the 
hi<:h  Church-men) — others  as  comprising  this  many  headed 

ter  of  Sectarianism,  including  all  these  folds  of  men; 
others,  as  comprising  some  one  particular  national  organiza- 
tion, at  the  Church  of  England;  others,  as  comprising  all  the 


94 

national,  together  with  all  those  other  organizations  ;  just  as 
if  that  Kingdom  never  existed  in  due  form,  till  all  these  sore 
evils  sprung  up.  The  darkness  upon  the  mind  is  so  great,  in 
relation  to  the  kingdom  of  Christ,  and  the  prejudices  are  so 
strong,  that  scarce  any  will  tear  asunder  the  veil,  and  candid- 
ly search  in  the  Bible  for  the  original  organization  of  the 
real  king  lorn  of  Christ.  Many  honest  and  intelligent  minds 
seem  to  be  perfectly  benighted  on  this  subject. 

VI.  Another  result  is,  confused  notions  concerning  the  de- 
sign of  baptism.  Some  make  it  a  token  of  a  national  organi- 
zation— some  the  test  of  salvation.  The  papists  tell  their  de- 
luded dupes,  that  their  children  have  no  souls  till  they  are 
sprinlhd.  Many  teach  they  cannot  be  saved  without  it.  It 
is  usually  shaped  by  the  teachers  in  all  the  sects,  so  far  as  de- 
sign is  concerned,  so  as  to  favor  their  selfish  sectarian  purpo- 
ses. Though  the  real  design  is  made  very  plain  in  the  Bible, 
yet  in  consequence  of  this  state  of  things,  the  mass  of  mind 
has  become  exceedingly  beclouded. 

VIE.  Another  result  is,  that  the  heritage  of  God  is  almost 
wholly  placed  in  the  hands  of  other  rulers,  and  in  a  state  of 
rivalship  against  the  real  kingdom.  The  idea  may  be  con- 
ceived, by  supposing  the  real  kingdom  to  be  a  Ship,  starting 
in  the  days  of  John  the  Baptist,  which  we  will  call  the  "  Ship 
Zion,"  under  the  command  of  the  Great  Captain  ;  and  by  sup- 
posing a  number  of  rival  ships,  built  afterwards,  and  control- 
led by  human  beings  as  commanders,  sailing  along  by  the  side 
of  Ship  Zion,  and  all  of  them  robbing  the  latter  of  its  crew, 
as  fist  as  possible,  by  stratagems,  and  by  fixing  the  mimicry 
of  the  Great  Captain's  badge  upon  babes,  so  as  to  forestall 
them,  and  to  secure  them  in  their  own  rival  ships  ;  thus  hin- 
dering his  rightful  soldiers,  when  converted,  from  going  into 
His  Ship;  and  securing  them  in  this,  and  by  diffusing  their 
delusions,  darkness,  and  prejudices  over  the  minds  they  secure, 
and  by  inducing  them,  in  this  way,  to  believe  that  the  more 
soldiers  are  drawn  into  their  ships,  and  hindered  from  going 
into  His  ship,  the  greater  service  is  rendered  to  Him. 

The  ship  of  the  Pope  was  some  two  hundred  years  in  build, 
ing,  and  set  sail  in  the  year  606.  The  church  end  stale  estab- 
lishments began  to  be  built  about  those  times,  and  set  sail 
from  time  to  time,  as  soon  as  built.  The  Episcopal  Church  of 
England,  was  built  and  set  sail  in  1534.  The  Presbyterian 
ship  was  built  by  Calvin,  and  set  sail  on  the  20  Nov.  1541. 
The  Congregational  ship  grew  out  of  the  division  between 
those  who  adopted  Calvin's  Presbyterianism,  and  those  who 
rejected  it,  and  set  sail  soon  after  the  Methodist  ship  was  built, 


95 

between  the  year  17:9,  and  1784;  and  was  completed  by 
ley,  who  had  never  been  a  Bishop  himself,  usurping  the 
prerogatives  of  a  bishop,  and  presuming  himself  to  ordain  one 
as  a  Bishop,  during  this  year,  thus  treading  down  the  princi- 
ple of  succession,  and  openly  usurping  a  new  succession. 

We  now  see  all  these  ships  sailing  along  by  the  side  of 
Ship  Zion,  robbing  her  of  men  and  of  means — slandering  her 
and  her  crew — pretending  great  friendship  to  the  Command- 
er, that  the  more  are  secured  within  their  ships,  the  more  ser- 
vice is  done  to  Him  ;  and  yet  all  are  constantly  attempting 
to  crush  His  ship,  and  to  rob  Him  of  all  his  men.  This  Is  a 
perfectly  treasonable  state  of  things,  against  the  Great  Com- 
mander, however  deluded  and  blinded  the  agents  may  be. 
It  is  a  fair  view  of  the  origin  of  sectarianism.  If  just  such 
persons  had  divided  Moses'  army,  and  travelled  along  by  his 
side,  competing  for  numbers  against  him,  would  the  people 
still  continue  to  be  Moses'  army  who  submitted  to  such  rul- 
ers? or  other  rival  commanders?  they  would  certainly  be 
under  another  jurisdiction.  If  Washington's  army  had  been 
so  divided,  under  other  competitors  for  rule,  the  same  ques- 
tion might  be  asked.  None  of  these  can  claim  to  be  the  orig- 
inal kingdom  as  organized  by  Christ  himself,  unless  they 
prove  that  it  never  existed  till  the  time  such  denomination 
began  its  career. 

Another  effect  is  that  all  deplore  the  evils  of  such  division, 
but  yet,  not  one  in  a  thousand  perceives,  or  is  able  to  discov- 
er, where  the  difficulty  is;  and  therefore,  none  seem  to  know 
how  to  remedy  it.  All  have  been  biassed  in  favor  of  their 
own  sect,  and  therefore,  place  the  fault  at  their  neighbor's 
door.  Another  effect  is,  a  vast  amount  of  wickedness,  and 
crooked  management,  and  dishonest  contrivance  on  the  part 
of  professors,  and  especially  the  rulers  and  ministers,  against 
each  other,  and  against  the  real  Kingdom  of  Christ:  being  so 
perfectly  deluded,  '  they  know  not  what  they  do."  Another 
tremendous  effect  is,  a  rapid  approximation  towards  Popery, 
in  many  of  the  sects,  without  being  aware  of  it.  The  strong 
-ions  over  the  mass  of  the  people,  and  the  selfish  adhe- 
rence to  party,  prepares  them  to  be  easily  misled  and  duped 
by  their  rulers.  We  see  this  approximation  towards  popery, 
in  the  indticeinents  held  out  to  the  people  to  commit  their 
babes  in  that  stratagem,  which  has  always  been  the  ground 
and  pillar  of  popery.  We  see  it  in  the  usurpation  of  such 
astonishing  power  over  the  people,  by  several  rulers  ;  in  their 
4ed  management;  in  the  rival  governments  against 
Christ's  ;  In  the  use  of  delusion  in  advancing  their  ambittous 


9a 

projects;  in  the  stratagems  and  pious  frauds  practised ;  in 
the  enforcement  of  the  traditions  of  mother  church,  in  each 
case;  in  their  vast  stretch  of  power ;  in  the  snbjection  of  help- 
less babes  to  their  control ;  in  human  beings  assuming  the  en- 
tire reins  of  government;  in  the  blindness  of  the  people  to 
their  danger,  through  delusion  ;  in  the  rapid  strides  by  which 
the  real  kingdom  of  God  is  broken  down,  and  in  the  strong 
delusion  of  the  rulers  over  the  people.  The  rulers  over  ma- 
ny of  the  organizations,  assume  a  station  but  very  little  short 
of  popery,  even  now.  In  these  ways,  the  ^most  alarming 
stumbling  blocks  are  put  in  the  way  of  extending  the  real 
kingdom  of  Christ.  Christ  says,  '  Whosoever  shall  offend,'  &c. 
i.  e.  put  a  stumbling  block  in  the  way  ofhispeople,  &c.  An- 
other effect  resulting  from  the  stratagem  with  babes,  is  the 
amalgamation  of  the  world  and  Christians  together,  and  the 
consequent  degradation  of  churches,  as  to  spirituality,  down 
towards  the  wicked  world.  By  the  principle  of  baby  mem- 
bership, large  majorities  of  many  churches  in  New  England, 
soon  were  found  to  consist  of  impenitent  persons.  The  im- 
penitent portions  became  the  majority,  and  in  a  vast  many 
cases  have  seceded,  and  organized  as  Unitarians.  So  that 
the  Congregationalists  now  stand  aghast  at  their  own  dogmas 
in  relation  to  baby  membership.  They  have  been  obliged 
to  practice  close  communion  against  their  own  members,  and 
are  growing  ashamed,  in  many  instances,  of  their  own  princi- 
ple of  baby  membership.  In  all  the  national  churches,  there 
seems  to  remain  but  very  little  of  piety.  The  form  of  godli- 
ness Is  substituted  for  the  power,  where  all  the  nation  are 
members  :  and  the  effect  is  that  souls  are  neglected,  and  per- 
ish in  their  sins.  The  national  establishments  present  strong 
barriers  in  the  way  of  missionaries  ever  preaching  the  gos- 
pel of  the  real  kingdom  among  them.  All  this  had  its  start- 
ing point  in  the  liberties  taken  with  baptism,  the^initiating  or- 
dinance under  Christ,  and  the  misapplication  of  it  to  babes. 
Almost  the  whole  of  Christendom,  has,  in  this  way,  wander- 
ed away  from  the  real  kingdom  of  Christ.  In  the  national 
organizations,  the  kingdom  of  Christ  is  neariy  crushed  by  the 
arm  of  civil  power. 

Another  serious  effect  is,  that  among  this  whole  family  of 
wanderers  from  the  Fold  of  Christ,  no  possible  basis,  of  Chris- 
tian union  among  themselves,  can,  from  the  nature  of  the  case, 
possibly  be  discovered.  As  all  things  in  which  they  differ 
from  the  real  kingdom  of  Christ,  are  the  inventions  of  men, 
it  is  impossible  there  ever  should  be  any  union  in  agreeing 
precisely  how  many  of  these  inventions  all  will  adopt.     The 


t)7 

Congregationalists  will  want  baby  sprinkling,  and  ciril 
government  merely;  the  Presbyterians  will  want  their 
Bishops,  gradations  of  clergy,  and  successions,  and 
aristocratic  government;  the  Episcopalians  their  forms 
and  ceremonies ;  the  Methodists,  their  inventions,  cap- 
rices, management,  and  government ;  the  national  churches 
theirs;  the  Lutherans  theirs;  and  all  the  several  grades  of 
Scotch  and  Dutch  organizations,  theirs.  During  twenty  years 
connexion  with  that  vast  family  of  wanderers  from  the  real 
kingdom  of  Christ,  I  studied  faithfully  and  perseveringly,  to 
discover  some  basis  of  Christian  union;  and  investigated  all 
the  propositions  that  were  made  for  union.  It  is  impossible, 
in  the  nature  of  things,  that  this  vast  mass  of  wanderers  from 
the  original  Fold,  should  ever  be  united,  as  long  as  they  re- 
main in  their  present  illegitimate  folds,  the  devices  of  men. 
They  must  drop  all  the  inventions  of  men,  and  return  to 
Christ  within  his  kingdom,  and  agree  to  take  his  revealed  will 
as  their  exclusive  guide,  or  there  can  never  be  union.  Anoth- 
er effect  is,  that  when  people  are  baptized,  on  account  of  this 
thick  darkness,  they  have  very  muddy  views  about  baptism, 
and  they  hardly  know  whether  they  arc  baptized  into  sub- 
jection to  Christ,  or  into  subjection  to  human  rulers.  Also 
a  vast  amount  of  guilt  is  incurred  by  all  this  mass  of  wander- 
ers, in  all  they  add  to,  and  in  all  they  take  from,  the  original 
kingdom,  and  the  things  of  the  Bible,  so  expressly  prohibited 
in  Rev.  xxii.  18,  19;  and  under  the  most  tremendous  penalty.* 
Anothercffectis,  a  pcrfectagreementamongall  the  wanderers  in 
one  point,  i.  e.  in  censuringseverely  those  who  adhere  to  all  the 
principles  of  the  original  kingdom, and  for  not  wandering  away 
with  them,  and  for  refusing  to  fellowship  their  inventions  and 
wanderings.  The  wanderers  agree  in  denouncing  those  who 
adhere  to  Christ,  as  bigots,  and  close  communionists. 

A  large  part  of  the  Christian  world,  in  these  ways,  is  thrown 
into  a  treasonable  state  against  their  King  and  Redeemer, 
without  being  aware  of  it.  Treason  against  the  King  of  Zi- 
on  is  daily  practised;  and  yet  they  know  not  what  they  do. 
This  blindness  to  the  offence,  is  the  effect  of  their  strong  de- 
lusion fixed  upon  them  in  early  years  The  thick  mist  and 
fog  that  has  been  spread  over  the  real  kingdom  of  Christ  pro- 
vents  them  from  develop  ng  this  "mystery  of  iniquity  .** 

other  effect  is,  that  multitudes  under  the  Influence  of 
these  M  strong  delusions,"  defend  all  these  substitutes  stout'y 

•  The  name  prohibitory  law  i*  reiterated  in  Dour.  iv.  2,  and  chap:  12,  37  i 
also  in  I'ruv.  xxx.  6,  and  in  a  great  many  other  passag e§. 


91 

as  the  real  ordinances  of  Christ.  Divine  truth  is  misapplied 
in  their  support.  Books  containing  the  facts,  are  withdrawn 
from  those  who  grow  up  in  the  delusion.  A  spirit  oi  denun- 
ciation prevails,  against  those  who  defend  the  real  truth.  The 
arm  of  power,  civil  and  ecclesiastical,  as  well  as  this  strong 
delusion,  made  stronger  by  sectarian  selfishness,  and  by  use, 
exerts  a  mighty  influence  in  defence  of  this  whole  wayward 
course  against  Christ. 

And  in  a  general  view  we  perceive  to  how  many  different 
and  wicked  purposes  baptism  and  the  substitutes  have  been 
applied  since  such  treasonable  liberties  have  been  taken  with 
the  kingdom  of  Christ. 

Baptism  was  originally  intended  to  initiate  converts  exclu- 
sively under  Christ.  Yet  in  the  year  256,  it  was  loaned  to 
the  purpose  of  shielding  babes  against  heathen  depredations 
— afterwards  to  that  of  a  passport  to  heaven  to  the  sick,  in 
consequence  of  a  wrong  interpretation  of  John  iii.  5  ; — after- 
wards of  a  passport  to  sick  babes  to  heaven — afterwards, 
when  the  clergy  had  assumed  the  reins  of  government,  about 
418,  to  the  purpose  of  building  up  treasonable  folds  under 
their  jurisdiction,  and  to  securing  babes  by  stratagem,  under 
their  treasonable  rivalship — afterwards,  to  gathering  up  na- 
tions, whether  saint  or  sinner,  under  the  Pope,  to  gratify  his 
ambitious  and  treasonable  designs  against  heaven — after- 
wards,^ gathering  babes  by  stratagem,  for  the  same  treason- 
able purposes — afterwards,  to  the  treasonable  purposes  of 
buiiding--u.p_  national  jurisdictions  and  governments,  as  against 
the  jurisdiction  and  kingdom  of  Christ,  and  the  securing  of 
all,  both  good  and  bad,  and  babes,  in  a  state  of  uniformity,  to 
accord  with  the  selfish  and  worldly  purposes  of  the  govern- 
ments— afterwards  to  the  worldly  and  selfish  purposes  of  the 
national  church  of  England,  enforced  by  law  upon  all,  both 
good  and  bad,  and  babes  also — afterwards  to  building  up  the 
purposes  of  the  Presbyterian  aristocracies,  and  to  the  secu- 
ring of  all  their  babes  for  sectarian  rivalship — afterwards  to 
similar  purposes  with  the  Congregationalists — afterwards  it 
was  exchanged  for  a  substitute  in  form, — afterwards  for  the 
"  substitute  of  a  substitute,"  in  form — afterwards  the  substi- 
tutes have  been  applied  to  all  the  varieties  of  selfish,  sectari- 
an, and  treasonable  purposes,  with  all  its  attendants  of  misno- 
mers and  untruths  accompanying — afterwards  to  the  purpo- 
ses of  the  Methodist  rulers  over  a  sect — and  latterly,  minis- 
ters of  the  Gospel  have  set  themselves  up  to  deny  its  original 
form  and  purpose,  and  have  resorted  to  stratagems  and  de- 
ceptions, to  alterations  of  Lexicons,  and  to  new  definitions, 


99 

in  order  fritter  it  away  in  form  and  principle ;  and  finally, 
Buchcr  has  defined  it,  a  mere  token  of  the  necessity  of  puri- 
fication, like  a  Jewish  type  or  shadow. 

Before  we  close,  we  will  simply  add,  that  there  are  twelve 
points,  each  and  any  of  which  demonstrate  an  organization 
not  to  be  the  original  kingdom  of  Christ : — 1.  If  the  organi- 
zation originated  since  the  ascension  of  Christ,  and  since  the 
days  of  the  Apostles.  2.  If  it  recognize  any  human  rulers, 
so  as  to  interfere  at  all  with  the  exclusive  dominion  of  Christ. 

3.  If  it  have  any    constitution  contrived   by  human   beings, 

4.  If  it  have  any  law-making,  or  law-repealing  features.  5. 
If  any  but  professed  Christians  are  admitted  as  members.  6. 
If  members  are  admitted  in  any  other  way,  than  by  the  real 
oath  of  allegiance  which  Christ  established.  7.  If  the  church- 
es are  so  joined  together,  as  to  control  each  other,  whereby 
Christ  fails  at  all  to  have  the  exclusive  dominion.  8.  If  men 
are  permitted  to  obtrude  any  of  their  laws  or  inventions.  9. 
If  any  popish,  or  other  tradition  of  men  is  recognized.  10. 
If  any  stratagem  to  catch  babes  is  recognized.  11.  If  the  in- 
itiating ordinance  as  administered  stands  connected  with  any 
interference  at  all  against  the  exclusive  jurisdiction  of  Christ. 
12.  If  church  discipline,  by  usage,  be  performed  in  any  oth- 
er way,  except  according  to  the  express  command  of  Christ 
in  the  18th  of  Matthew,  as  by  delegated  power  expressly  em- 
anating from  Him. 

r  It  is  preposterous  to  call  that  state  of  things  the  Kingdom 
of  Christ,  where  other  lords  have  formed  the  constitutions  ; 
where  other  members  are  admitted,  than  those  He  approves; 
where  other  rulers  hold  the  reins  of  government  over  the  peo- 
ple; and  where  the  sect  is  palpably  of  very  recent  origin,  or 
where  it  misleads  Christians  away  from  the  exclusive  juris- 
diction of  Christ. 


LETTER     XIV. 

THE    KINGDOM    OF    CHRIST. 

By  "  Fold  of  Christ,"  and  "Kingdom  of  Christ,"  we  under- 
derstand  the  same  thing.  *«  The  law  and  the  prophets,  were 
until  John;  since  that  time  the  Kingdom  of  heaven  sufTer- 
eth  violence,"  Malt.  xi.  12.  Of  course  it  exists  since  then. 
"Since  that  time  the  Kingdom  of  God  is  preached."  Luke 
xvi.  16.     John  was  sent  of  God  to  say,  "Repent,  for  the  king. 


100 

dom  of  God  (engike)  has  come,"  or  has  come  near.  Thi* 
fully  expresses  its  existence  from  that  time. 

Christ  repeatedly  used  the  same  expression,  if  it  had  been 
properly  translated,  and  he  taught  his  disciples  and  Apostles 
when  they  went  forth,  to  use  that  expression.  The  Bishops 
have  perversely  covered  up  its  force,  by  rendering  it  "  is  at 
hand"  A  verb  in  the  perfect  tense  is  thus  grossly  perverted, 
and  made  future,  to  get  rid  of  the  argument  against  a  nation- 
al organization,  in  John's  baptism.  Christ  teaches,  John  iii. 
5,  "Except  a  man  be  born  of  water  and  of  the  Spirit," — that 
is,  be  baptized  as  well  as  converted,  "  he  cannot  enter  the 
kingdom  of  God."  In  chap.  v.  3,  he  says  in  substance,  Man 
must  be  converted,  in  order  to  see  that  kingdom  ;  and  in  verse 
5,  says,  "  He  must  be  converted  and  be  baptized  in  order  to 
enter  it."  All.  this  shows  its  existence.  He  is  doubtless 
speaking  of  this  same  kingdom,  and  in  the  midst  of  baptisms, 
as  is  evident  from  chap.  iv.  1.  Christ  himself  was  baptized, 
and  thus  formally  introduced  into  it,  by  God's  Messenger* 
and  said,  "  Thus  it  behooveth  us  to  ratify  every  ordinance.'* 
He  introduced  into  it  more  disciples  than  John.  He  uniform- 
ly teaches,  •*  Except  a  man  be  converted,  and  become  as  a 
little  child — Except  your  righteousness  exceed  that  of  the 
Scribes  and  Pharisees,  ye  cannot  enter  it;" — thus  intimating 
the  necessity  of  piety,  in  order  to  membership.  The  number 
within  it  was  so  great,  that  he  was  seen  of  above  Jive  hundred 
brethren  at  one  time  ;  (brethren,  being  a  name  of  church-mem- 
bers) 1  Cor.  xr.  6,.  The  sacrament  of  the  supper,  as  well  as 
the  ordinance  of  baptism,,  both  of  them  peculiar  to  this  king- 
dom, were  administered  within  it  before  Christvs  death.  If 
Christ  deemed  the  strict  observance  of  the  initiating  ordinance 
go  necessary,  before  he  should  officiate  within  it,  it  would  be 
a  reproach  upon  his  consistency  to  suppose  his  disciples  and 
apostles  were  not  of  the  baptized  also. 

When  John  baptized,  teaching  his  disciples  "  they  must  bc^ 
lieve  on  him  that  was  to  come,  then  they  were  baptized  into 
the  name  of  the  Lord  Jesus  ;"  that  is,  into  him  who  soon  was 
found  to  be  the  Lord  Jesus.  But  for  the  perverse  purpose  of 
the  Bishops,  this,  as  it  was  the  truth  in  fact,  would  have  been 
the  real  representation  of  Acts  xix.  4 — 5.  The  fact  was  even 
so.  *•  This"  in  italics,  verse  4,  is  supplied  by  the  bishops. 
"Him"  or  "John,"  would  doubtless  have  been  the  supply,  if 
they  had  not  had  a  purpose  of  their  own  to  advance ;  and 
then  the  meaning  would  have  been  plain.     John  baptized  in.- 

*  Campbell's  Translation.. 


101 

to  Christ,  substantially  telling  the  people  to  believe  on  Him; 
"He  is  mightier  than  I,— He  must  increase,— His  shoes  I 
am  not  worthy  to  unloose,— Behold  the  Lamb  of  God. 
Christ  himself,  acting  within  it,  says,  "Verily,  verily,  I  say 
unto  thee,'— the  very  language  of  authority.  The  first  con- 
verts were  "added  to  them;"  not  constituted  anew:"  and 
other  converts  "  were  added  daily,"  i.  e.  such  as  should  be  sa- 
ved—converts. Jesus,  thrice  or  more,  calls  it  "  my  kingdom, 
before  his  death— declares  that  he  was  "born  a  King,"  and 
to  Pilate's  question,  replied,  "  Thou  has  said,"  and"  thou  shalt 
see  the  Son  of  man,"  &  c.  Circumcision  as  Jews  was  not  ma- 
king them  members  ;  for  Christ,  and  Paul,  and  the  3000,  and 
all  the  Hebrews,  (Heb.  x.  22.)  were  added  to  this  new  king- 
dom by  baptism,  just  as  other  converts.  Circumcision  there- 
fore, did  not  introduce  them  into  this  new  kingdom.  Con- 
version and  baptism,  as  Christ  taught,  was  indispensably  ne- 
cessary with  Jews  and  Gentiles,  in  order  to  become  members 
of  this  new  kingdom. 

Besides  we  have  no  account  of  his  organizing  a  kingdom 
after  his  resurrection  or  ascension,  and  if  it  was  not  organ- 
ized at  the  time  we  have  named,  we  have  no  account  of  its 
ever  being  organized." 

And  of  the  "  Fold,"  he  says,  "  I  am  the  door  of  the  sheep, 
If  any  man  enter  by  me  he  shall  be  saved." — "  I  am  the  good 
shepherd,"  (referring  to  Isaiah  xl.  11,)  who  "  giveth  his  life 
for  the  sheep." — "  I,  the  good  shepherd,  know  my  sheep,  and 
am  known  of  mine." — "  Other  sheep  (that  is,  prospective  from 
the  Gentiles,)  have  I ;  them  also  I  must  bring  or  gather,  and 
they  shall  hear  my  voice,  and  there  shall  be  One  Fold,  and 
One  Shepherd"  or  King.  And  of  the  sheep  the  description 
isf — "hear  my  voice," — "follow  me," — "I  give  unto  them 
eternal  life," — "  shall  never  perish," — and  the  like.  Converts 
were  the  only  persons  within  that  Fold  or  Kingdom. 

All  the  institutions  in  the  18th  of  Matthew,  concerning 
Church  discipline,  contemplate  the  Church  as  already  in  ex- 
istence. The  direction  to  forgive  offences  to  a  brother,  con- 
templates the  same  church  state  before  the  death  of  Christ. 
But  for  the  perversions  of  the  bishops,  no  one  would  have 
doubted  the  existence  of  that  kingdom,  from  the  baptism  of 
John,  and  forward.  The  fact  would  have  been  so  plain,  the 
way-faring  man,  though  a  fool,  need  not  have  erred. 

In  all  the  revivals  as  mentioned  in  the  Acts,  the  converts 
were  added  to  ilicm.  But  not  a  word  is  said  of  adding  any- 
others,  but  converts.  Those  churches  comprising  this  king- 
dom, are  addressed  in  this  language:  M  Called  to  be  saints," — 


roe 

"  have  put  on  Christ," — "  beloved  of  God," — •«  sanctified," — 
«  help  together  with  your  prayers," — "  are  called  into  the 
grace  of  Christ," — "are  faithful," — "chosen  in  him  before 
the  foundation  of  the  world,  that  they  should  be  holy," — m  are 
partakers  of  his  grace," — "  in  whom  God  hath  begun  a  good 
work," — "saints  and  faithful  brethren," — "have  love  to  all 
the  saints," — "have  the  work  of  faith,  and  labor  of  love,  and 
patience  and  hope," — "  have  been  buried  by  baptism,"—"  their 
bodies  washed  in  pure  water," — "are  saved  by  the  washing 
of  regeneration,"  (that  is,  the  washing  pertaining  to  the  se- 
cond birth,) — "  are  born  of  water  and  of  the  Spirit,,' — "  baptiz- 
ed into  Christ,  and  have  put  on  Christ," — "have  faith  which 
groweth  exceedingly,  and  charity  which  aboundeth," — "  elect 
according  to  the  foreknowledge  of  God," — "  have  obtained 
the  like  precious  faith  with  us," — "rejoice  with  joy  unspeak- 
able, and  full  of  glory," — "are  sanctified  by  God  the  Father^ 
and  preserved  in  Christ,  and  called," — "  cannot  bear  them 
which  are  evil," — and  are  uniformly  taught  to  put  away  from 
them  "  those  who  disobey  the  gospel  oi  God." 

While  these  descriptions  are  so  frequent,  there  is  not  one 
word  said  about  babes  being  members.  Hundreds  of  passa- 
ges describe  the  churches' as  saints,  and  not  one  passage  that 
even  remotely  alludes  to  babes  as  members  !  This  view  is  fur- 
ther evident, 

1.  Because  the  Bible  then  recognized  but  two  kingdoms  : 
the  one  comprising  Christians,  as  soon  as  gathered  under 
Christ  by  baptism,  which  all  converted  did,  in  those  times  ; 
and  the  other  the  kingdom  of  darkness.  The  intermediate 
kingdoms,  comprising  sinners,  saints,  and  babes,  and  under 
human  rulers  and  usurpers,  were  not  then  in  existence. 

2.  John  and  Christ  baptized  none  into  that  kingdom  but  the 
penitent.  "Repent,  and  be  baptized,"  was  the  uniform  direc- 
tion. When  the  impenitent  Sadducees  came  to  John  for  bap- 
tism, he  said,  "  Bring  forth  fruits  meet  for  repentance."  "  Say 
not  within  yourselves,  'We  have  Abraham  to  our  Father.'  " 
Not  a  single  instance  can  be  named  of  one  being  baptized 
by  either  of  them,  but  adults,  and  professed  believers.  Christ 
himself  made  disciples,  i.  e.  constituted  them  scholars,  before 
he  baptized  them,  (John  iv.   1.) 

3.  The  commission  of  Christ  did  not  authorize  the  baptism 
of  any  but  believers,  "He  that  believeth  and  is  baptized  ;" 
"Go  disciple  all  nations,  baptizing  them,"  &c.  These  must 
have  been  old  enough  to  believe  and  be  discipled,  whom  they 
Were  instructed  to  baptize. 

4.  The  Apostles,  after  the  ascension  of  Christ,  baptized  no- 


103 

Others.  In  all  the  accounts  given,  none  are  mentioned  as  ha- 
ving heen  baptized  but  believers,  who  voluntarily  subjected 
themselves  to  Christ  in  baptism. 

5.  All  the  churches  are  uniformly  addressed  in  the  scrip- 
tures, as  we  have  seen,  as  a  company  of  saints. 

6.  Baptism,  the  initiating  ordinance,  is  spoken  of  as  the 
washing  that  pertains  to  the  second  birth.  There  is  a  wash- 
ing pertaining  to  the  first  birth,  and  there  is  a  washing  per- 
taining to  the  second  birth.  In  Titus  iii.  5,  it  is  thus  men- 
tioned. In  Heb.  x.  22,  it  is  spoken  of  in  connection  with  the 
profession  of  religion,  and  of  course,  it  was  applied  only  to 
Christians.  In  Col.  iii.  3,  the  members  are  represented  as 
dead  to  sin  ;  such  language  does  not  apply  to  babes. 

7.  Baptism,  the  initiating  ordinance,  is  a  token  of  resurrec- 
tion to  newness  of  life. — Col.  ii.  12;  Rom.  vi.  4  ;  1  Cor.  xv. 
29.     All  this  brings  us  to  the  same  conclusion. 

8.  Itis  a  token  of  an  intelligent  engagement  to  serve  God — 
baptized  into  Christ — is  putting  on  Christ :  an  act  of  adults 
only-  Col.  iii.  27  ;  and  baptism  into  Father,  Son,  and  Holy 
Ghost,  as  in  the  commission,  plainly  teaches  the  same.  Itis 
•  willing  and  intelligent  subjection  of  the  baptized  under  Christ. 

9.  Ecclesiastical  History  is  perfectly  plain  and  clear  on 
this  subject.  Even  Mosheim,  the  Lutheran,  testifies  of  the 
iir-t  two  centuries,  that  none  were  baptized  into  the  kingdom 
of  Christ  but  believers. 

Clemens,  of  that  century,  tells  us  that  the  proper  subjects 
of  baptism  are  such  as  have  passed  through  an  examination, 
and  received  instruction.  Ignatius  affirms  that  baptism  ought 
to  be  accompanied  with  faith, love, and  patience.  Justin  Martyr, 
a  disciple  of  John,  tells  us,  that  those  who  are  to  be  baptized, 
must  "first  be  instructed  in  the  faith,"  and  that  no  man  is  to 
be  admitted,  but  such  as  "believe  the  truth  of  the  doctrine, 
and  live  as  Christ  has  taught." 

Richard  Baxter  informs  us,  that  Tertullian,  Origen,  and 
Cyprian,  of  the  second  and  third  centuries,  all  affirm  that  in 
the  primitive  times,  none  were  baptized  but  such  as  personal- 
ly promised  to  obey  Christ.  The  Waldenses,  who  were  so 
bitterly  persecuted  by  the  Catholics,  for  rejecting  infant  bap- 
tism, Beza  assures  us,  "  were  the  very  seed  of  primitive  and 
purer  Christian  church — they  having  been  upheld  by  the 
wonderful  providence  of  God:"  and  affirms,  that  no  "perse- 
cutions could  ever  prevail  on  them  to#  bend  or  yield  to  any 
other  course."  When  some  imprudent  persons,  near  the  end 
of  the  second  century,  began  to  hurry  the  catachumens  ia 
the  schools  to  baptism,  before  they  gave  clear  and  full  evi- 


104 

dence  of  conversion,  Tertullian  raises  his  voice  against  it, 
and  cautions  against  receiving  them  till  they  give  full  evidence 
of  conversion.  The  most  decided  opposition  to  infant  baptism, 
was  raised  every  where,after  it  was  invented  and  came  into  being. 

England,  and  Ireland,  were  both  subject  to  the  Welsh  go- 
vernment until  about  the  year  of  Christ  450.  The  Welsh, 
at  that  time,  were  driven  into  that  part  of  the  country  now 
called  Wales,  and  other  governments  were  established  in 
England  and  Ireland.  The  gospel  was  first  planted  in  the 
then  Welsh  kingdom,  in  the  year  63,  i.  e.  thirty  years  after 
the  death  of  Christ,  and  by  the  apostle  Paul,  as  Theodoret, 
and  Jerome  affirm,  who  was  aided,  as  some  assert,  by  Joseph 
of  Arimathea.  The  gospel  met  with  wonderful  success  ;  and 
when  the  inhabitants  by  wars  were  afterwards  driven  to  the 
west,  into  the  country  now  called  Wales,  they  still  continu- 
ed the  same  church  order  and  faithfulness  in  the  service  of 
Christ.  Two  native  Welshmen,  iu  the  second  century,  nam- 
ed Faganus,  and  Damicanus,  on  visiting  Rome,  were  conver- 
ted, and  ordained  at  Rome,  and  had  preached  there  for  some 
time  with  great  success. 

In  the  year  180,  they  were  sent  back  to  assist  in  spreading 
the  Gospel  in  the  country,  then  Wales,  now  England.  That 
church  proceeding  then  from  the  organization  of  Paul  in 
Rome,  and  in  Wales,  now  England,  has  been  perpetuated, 
and  still  continues  in  regular  organization  in  Wales,  and  has 
been  prosperous  there,  amidst  all  the  darkness  that  has  spread 
over  other  parts  of  the  world.  It  has  been  demonstrated 
from  the  records  of  that  church,  in  all  ages,  and  from  the 
first,  and  from  the  writings  of  her  sons  in  their  connexion, 
eminent  for  piety,  preserved  amongst  them,  written  during 
every  succeeding  age,  from  the  first  establishment  of  Chris- 
tianity in  the  Welsh  and  Latin  languages,  that  this  same 
church  so  planted,  from  the  first  has  always  adhered  to  the 
same  fundamental  principles  as  are  now  maintained  by  the 
Baptists  of  our  country.  That  is,  infant  baptism  has  always 
been  rejected  ;  believers,  and  they  alone,  are  admitted.  Im- 
mersion, in  the  name  of  the  Trinity,  has  always  been  the  in- 
itiating ordinance.  Subjection  to  the  exclusive  authority  of 
Christ,  the  rejection  of  human  rulers,  the  equality  of  the  mem- 
bers, the  churches  independent  of  each  other,  as  to  govern- 
ment, and  every  church  considered  as  a  school  of  Christ, 
where  his  doctrines  and  spirit  are  taught,  and  church  disci- 
pline performed  by  the  church  under  his  authority,  are  the 
prominent  features. 

We  have  here,  then,  a  regular  succession  of  the  kingdom  of 


105 

Christ,  as  he  organized  it,  in  the  succession  of  the  Waldenses, 
In  all  the  various  branches  from  the  apostles,  ami  also  in  the 
regular  succession  from  the  original  church  of  Home,  as  or- 
ganized by  the  apostles,  through  this  Welsh  church;  and  al- 
so through  the  same,  the  regular  succession  of  it,  as  it  was 
organized  in  the  year  63,  by  the  apostles  in  England,  then 
Wales.     The  gates  of  hell  have  never  prevailed  against  it. 

We  notice  in  view  of  all  this,  1  That  Jesus  Christ  is  King 
and  sole  Monarch  over  his  people.  John  prepared  a  peo- 
ple for  the  Lord.  The  very  language  "  my  kingdom  ;"  "  my 
sheep;"  "  one  shepherd  ;''  "  to  this  end  was  I  born  ,"  and  the 
like,  proves  it.  Baptizing  into  Christ,  implies  the  same.  He 
is  set  far  above  all  principalities  and  powers;  "  God  hath 
put  all  things  under  his  feet;"  "given  him  to  be  head  over 
all  things  to  the  church,  which  is  his  body."  The  Govern- 
ment was  to  be  upon  his  shoulders.  "  I  have  set  my  King 
upon  my  holy  hill  Zion  ;"  is  the  language  of  Jehovah.  He 
is  Prince  of  Peace  ;  and  of  his  rivals  it  is  said,  "  He  shall 
break  them  in  pieces."  No  officer  has  any  power  in  the 
church  except  that  which  is  expressly  delegated  from  him,  and 
be  used  solely  for  his  purposes.  "Elc  that  would  be  great 
was  to  be  least  of  all,  and  servant  of  all,"  and  "he  that  would 
be  least,  (i.  e.  had  most  humility)  was  to  be  greatest;"  solely 
because  he  would  be  free  from  arrogancy  and  usurpation,  and 
yield  to  Christ  his  place.  Such  officers  as  Bishops,  beyond 
the  station  of  an  humble  overseer  of  a  single  church,  are  the 
effect  of  selfish  ambition.  The  offices  as  now  in  vogue,  of 
Bishops,  Deans,  and  Prebends;  of  Popes,  and  Rectors,  of  na- 
tional governments  over  national  churches,  of  M.  E  Bishops, 
ding  Elders,  and  subordinate  rulers;  of  General  Assem- 
blies, Synods,  Presbyteries,  Sessions,  and  Ruling  Elders,  of 
Annua]  Conferences,  and  General  Conferences,  and  the  join- 
ing of  all  the  churches  of  a  sect,  in  a  state  or  nation  together ; 
so  that  such  rulers  can  control  them,  and  gratify  their  ardent 
love  of  rule.are  entirely  the  inventions  of  men,  and  the  effect  of 
an  ardent  desire  "to  be  greatest."  The  two  sons  of  Zebedce 
were  sharply  rebuked  for  a  much  less  love  of  rule. 

All  these  things  ore  a  direct  and  treasonable  invasion 
of  the  prerogatives  of  Christ.  If  "'offending"  (literally,  ob- 
ttructing,)  one  weak  Christian  were  so  abominable,  that  "it 
were  better  a  mill  stone  were  hung  about  the  neck  of  the 
criminal,  and  he  cast  into  the  depths  of  the  sea,"  then  what 
punishment  may  not  those  expect,  who  build  up  and  perpet- 
uate such  largo  and  treasonable  invasions  of  the  prerogatives 
of  the  King  in  Zion  ;  and  present  such  large  obstructions  to 


106     ' 

the  prevalence  "of  his  kingdom?  All  those  who  aid,  abet,  or 
in  any  way  assist,  directly  or  indirectly,  will  beheld  as  crim- 
inals, as  well  as  the  principals  in  this  vast  amount  of  crime, 
and  these  machineries  for  the  continuance  of  crime  against 
the  rightful  Head  of  the  church. 

This  whole  movement  on  the  part  of  rulers,  is  high  treason 
against  Christ,  in  the  fullest  sense  of  the  expression,  and  an- 
tichrist is  stamped  upon  this  whole  usurpation  of  jurisdiction 
and  of  dominion  over  his  people.  The  whole  adaptation  of 
the  immersion  and  sprinkling  of  babes,  is,  or  has  been,  to 
build  up  this  treason.  False  pretences  are  held  out  to  be- 
guile the  parents  to  subject  their  babes,  by  that  delusion,  in 
building  it  up;  and  therefore,  those  who  beguile  the  parents 
are  guilty  of  swindling  also;  that  is,  obtaining  babes  by  false 
pretences,  bating  all  the  allowance  in  the  eyes  of  omniscience, 
on  account  of  the  delusion  and  ignorance  of  the  offender. 
Until  such  offices  came  into  existence  such  stratagems  were 
not  needed,  and  such  wanderings  from  the  fold  of  Christ,  and 
such  divisions  did  not  exist;  and  of  course,  none  being  delu- 
ded, there  were  none  prepared  to  delude  others.  I  warn  all 
who  read,  against  all  this  treason  in  all  its  branches,  and  in 
all  the  variegated  machinery  ;  the  love  of  rule  is  at  the  bot- 
tom of  the  whole  ;  this  mass  of  treason  is  not  the  kingdom  of 
Christ.  The  United  States,  since  their  revolt,  and  establish- 
ment of  another  government,  might  just  as  well  be  called  a 
British  colony.  The  King,  rejected  as  such — usurpers  en- 
throned— a  new  and  separate  government  established — and 
his  subjects  cajoled  and  subjected  under  usurpers,  and  beguil- 
ed to  subject  their  helpless  babes;  and  yet  the  hypocritical 
pretence  be  held  out  by  such  rulers — the  insult  added  to  in- 
jury— that  all  this  is  the  kingdom  of  Christ !  It  is  an  insult 
to  heaven.  When  did  Jesus  Christ  resign  his  throne  to  such 
proud  aspiring  rulers?  They  stand  forth  before  the  world 
convicted  by  the  word  of  God,  of  usurpation  and  treason 
against  the  Saviour.  For  those  who  dethrone  the  King  and 
take  such  liberties  with  the  oath  of  allegiance  to  him,  to  pre- 
tend to  the  people  they  have  beguiled,  that  they  are  still  with- 
in the  organized  kingdom  of  Christ,  is  an  insult  to  common 
sense.  Many  of  the  most  lovely  Christians  are  deluded, 
blinded,  and  seduced  away  from  the  real  kingdom  of  Christ 
by  these  rulers.  Were  it  not  for  the  selfishness  of  these  ru- 
lers, the  people  would  readily  return  to  the  fold  of  Christ. 
In  the  real  Kingdom  of  Christ,  his  exclusive  jurisdiction  pre^ 
vails — His  will  is  law — and  there  is  one  fold,  and  one  Shep- 
herd.    Additions  of  all  descriptions,  and  especially  such  ad- 


10? 

ditions  of  new  rulers,  and  new  folds,  and  such  treasonable 
machinery  as  the  above,  is  prohibited  by  the  King,  under  the 
severest  penalty,  even  M  all  the  plagues  that  are  written  in 
in  his  Book."  Rev.  xxii.  18. 

2.  In  the  kingdom  of  Christ,  none  were  received  but  con- 
verts. This  we  have  proved.  Babes  are  made  church  mem- 
bers only  in  rival  folds,  for  the  purpose  of  subserving  the  am- 
bitious purposes  of  the  rulers. 

3.  Each  church,  according  to  scripture,  and  according  to 
all  history,  and  especially  Mosheim,  stood  disconnected  with 
all  others;  was  a  simple  school  to  learn  the  doctrines  and 
spirit  of  Christianity;  all  the  members  were  on  an  equality  ; 
all  the  watching  over  each  other,  was  according  to  the  1 8th 
ofMtthew,  and  done  under  the  jurisdiction  of  Jesus  Christ, 
and  by  power  expressly  delegated  from  him  ;  the  officers,  be- 
ing two,  viz.,  an  overseer,  teacher,  or  usher  under  Christ,  to 
teach  these  things ;  and  a  deacon,  or  deacons  to  serve  the 
church.  In  this  simple  and  natural  organization,  all  was 
peace  and  harmony. 

4.  All  the  members  were  subjected  to  Christ  by  baptism. 
This  is  a  humiliating  ordinance  to  every  feeling  of  the  natu- 
ral heart,  croping  to  pride,  to  the  love  of  the  world,  and  not 
affording  gratification  to  a  single  feeling  of  the  natural  heart. 
Like  the  anxious  seat,  it  tests  the  good  conscience  of  the  con- 
vert. It  strikes  at  the  root  of  his  strong  and  proud  propen- 
sity to  try  to  be  a  Christian  in  secret.  As  the  soldiers  in  a 
mutiny,  though  they  repent,  are  still  viewed  as  mutineers,  un- 
til by  some  public  act  they  return  to  the  army;  so  the  alien 
from  Christ,  even  the  converted  in  heart,  is  viewed  as  still  of 
the  class  of  aliens,  and  the  reproach  of  having  been  in  the  re- 
bellion cannot  be  wiped  away  only  by  a  public  return  to  the 
Saviour.  And  ill  this  self  denial  of  washing  in  pure  water, 
is  appointed  by  the  Saviour,  to  constrain  the  convert  public- 
ly, and  in  this  humiliating  way,  to  subject  himself  to  the  ju- 
risdiction of  Christ ;  thus  testing  his  conscience,  his  sinceri- 
ty, his  willingness  to  bear  the  cross,  and  his  willingness  to 
do  whatsoever  the  S.iviour  has  commanded,  and  his  willing- 
ness to  take  sides  with  Christ. 

The  phrases,  "Baptizing  them  into  the  name  of  the  Father, 
■  1 1 « I  Holy  Ghost,"  after  they  are  discipled,  "  As  many 
as  have  been  baptized  into  Christ,  have  put  on  Christ;"  (im- 
plying, th  it  ;is  many  as  have  put  on  ( 'hrist,  have  also  been 
into  <'lirist.) — "Buried  with  him  in  baptism," — 
"Having  your  bodies  washed  in  pure  water,"  (connected  as 
it  Ifl  with  the   "  profession  of  faith."   Heb.  x.  22,  23.) — "bap- 


108 

tized  in  water,"  in  ten  instances,  if  properly  translated:  and 
immerse,  and  immersion,  in  the  almost  one  hundred  instan- 
ces, if  it  had  been  translated,  in  lieu  of  the  transfer  of  the 
Greek,  all  teach  what  is  the  mind  of  Christ  too  plain  to  be 
mistaken. 

This  and  other  views  of  the  kingdom  of  Christ,  are  neces- 
sary, because  baptism  was  intended  to  introduce  the  candi- 
date into  the  real  Kingdom,  and  exclusive  jurisdiction  of 
Christ. 


LETTER     XV. 

SECTARIANISM ITS    ORIGIN    AND    PROGRESS. 

This  view  is  n?cessary,  in  order  that  the  honest  friend  of 
Christ  may  know  when  he  is  not  baptized  into  the  exclusive 
jurisdiction  of  Christ,  according  to  the  original  intent  of  the 
ordinance:  and  the  minister,  when  he  is  not  being  ordained; 
not  baptizing,  and  not  acting  under  the  jurisdiction  of  Christ. 

According  to  the  constitution  and  kingdom  of  Christ,  as 
we  have  seen,  no  church  is  to  exorcise  any  dominion  over 
any  other  church.  The  principle  of  the  exclusive  dominion 
of  Christ  over  all,  so  vital  to  his  kingdom,  expressly  forbids 
one  church  to  rule  another.  A  church  may  say  she  has  no 
fellowship  for  another,  if  justice  requires  it;  but  this  is  all 
she  can  do.  Hence,  each  of  the  churches  in  the  New  Tes- 
tament is  spoken  of  as  being  independent  of  the  dominion  of 
others.  In  all  that  is  said  by  Christ,  and  in  all  that  is  said  by 
the  apostles  in  the  Acts,  and  in  the  Epistles,  not  a  word  is 
said  about  one  church  controlling  or  governing  another, — 
or  about  churches  being  joined  together  under  any  large  ju- 
risdiction. jVlosheirn  (Cent.  II.  chap.  it.  §  1,  2,  3,)  tells  us, 
in  substance,  that  during  the  first,  and  greater  part  of  the  se- 
cond centuries,  the  churches  were  entirely  independent  of  the 
dominion  of  each  other.  Each  church  took  care  of  its  own 
affairs,  except  that  Christians  would  always  befriend  each 
other.  One  teacher,  or  bishop,  he  says,  presided  over  each 
assembly,  or  church  ;  to  which  office  he  was  elected  by  the 
people:  and  each  church  was  a  little  state,  governed  by  its 
own  laws,  (or  rather  by  the  laws  of  Christ,)  that  the  people 
were  all  upon  an  equality  ;  and  that  their  privileges  and  pros- 
perity were  far  greater  then  than  afterwards.. 

He  tells  us,  that  "near  the  last  part  of  the  second  century. 


109 

ihey  formed  themselves  into  large  ecclesiastical  associations, 
like  confederate  states,  having  stated  meetings  to  deliberate 
about  the  interests  of  the  whole*"  This  step,  it  is  evident, 
roust  have  been  based  upon  the  false  axiom,  that  the  people 
instead  of  being  subjects  under  Christ,  according  to  his  laws, 
may  become  the  fountain  of  power,  and  make  and  alter  laws 
themselves. 

This  false  maxim  is  at  the  root  of  all  the  troubles  in  the 
church,  in  all  ages.  This  movement,  he  says,  "originated 
among  the  Greeks,  whose  states  were  thus  confederate;  but 
soon  became  universal  among  all  the  churches.  By  the 
Greeks,  these  associations,  or  delegated  conventions  were 
called  Synods,  by  the  Latins,  councils.  These  soon  changed 
the  face  of  the  church,  and  gave  it  a  new  form.  These  ec- 
clesiastical bodies  soon  assumed  legislative  powers — "  enac- 
ted canons,  or  laws — abridged  the  privileges  of  the  people, 
and  augmented  constantly  the  power  of  the  bishops,or  clergy ; 
of  course  they  abridged  the  jurisdiction  of  Christ.  Although 
at  first  these  Synods  or  councils  acted  as  representatives  frura 
the  churches,  as  if  deriving  their  warrant  from  the  people, 
yet  soon  they  asserted  their  right  to  prescribe  authorative 
rules  and  laws  to  the  churches,  and  to  dictate. 

"Ambition  for  ascendancy,  and  emulation  for  power,  con- 
stantly increased,  until  it  eventuated  in  Popery."  Congre- 
gationalism resemble  these  councils  and  synods,  in  their  first 
state.  Like  the  moderate  drinkers,  they  are  "  on  the  road,11 
making  rapid  progress  in  their  pursuit,  after  they  begin  to 
travel  towards  the  summit.  The  Presbyterians,  Episcopali- 
ans, and  Methodists,  arc  already  where  the  rulers  "assume 
legislative  powers,  enact  laws,  abridge  the  privileges  of  the 
people — are  constantly  augmenting  the  power  of  the  bishops, 
or  clergy,  and  assert  their  right  to  prescribe  authoritative 
to  the  churches." 

The  churches  in  these  several  kingdoms  are  already  bound 
together  in  large  national  compacts,  contrary  to  the  consti- 
tution of  Christ,  and  the  state  of  the  first  churches,  and  in- 
consistent with  his  entire  jurisdiction.  All  the  Methodist 
churches  in  the  nation  arc  bound  together  under  one  large 
human  jurisdiction,  to  gratify  the  ambition  ot  the  rulers.  All 
the  Presbyterian  church*  b  in  il  te  United  I  i.d  to- 

gether under  anot|:cr  large  human  jurisdiction,  and  for  the 
sam«  '.!!   the   Episcopal   (Lurches  arc  joined  to- 

gether by  their  constitutions  in  similar  large' com  pacts,  with- 
in the  diocese  of  each  of  their  Bishops,  and  arc  under  those 


no 

bishops  as  rulers.  According  to  Mosheim,  all  thi«,  in  each 
of  these  organizations,  is  but  one  step  short  of  absolute  po- 
pery. It  is  entirely  different  from  the  gospel  of  Jesus  Christ, 
and  inconsistent  with  his  exclusive  jurisdiction. 

-The  people  who  would  be  Christians  according  to  gospel' 
order,  must  always  keep  the  place  of  humble  subjects  under 
Christ.  Let  them  once  assume  the  axiom  that  they  are  the 
fountain  of  power,  in  religion,  and  they  immediately  invade 
the  prerogative  of  Christ,  as  he  alone  is,  and  must  be,  the 
fountain  of  power,  in  fact. 

Having  once  assumed  this  false  axiom,  associated  togeth- 
er, and  agreed  on  the  convention  of  a  council,  who  are  to  act 
as  rulers,  and  as  representatives  from  the  people,  soon  such 
council  will  make  laws,  and  soon  will  assert  their  rights  to 
"  prescribe  authoritative  rules  and  laws  to  the  churches." 
This  is  but  one  step  short,  wherever  it  is  found,  of  popery. 
There  never  can  be  safety  only  by  recognizing  Christ  as  the 
fountain  of  all  power — the  sole  Huler  and  King  in  Zion,  ha- 
ving the  sole  jurisdiction. 

Sectarianism,  from  seco  to  cut,  is  the  cutting  up  of  the  peo- 
ple of  God  into  separate  folds,  under  human  rulers.  The  el- 
ements of  the  kingdom  of  Christ,  viz.,  Christians,  trusty  and 
well-meaning,  and  that  ought  to  be  gathered  under  Him,  within 
his  fold,  are  constantly,  through  the  intrigues  of  rival  rulers, 
and  the  delusions  they  disseminate,  and  by  the  barriers  pla- 
ced in   the  way  of  their  escape,  (whether  they  were  secured 

'when  babes,  or  later  in  life,)  misled,  deprived  of  person- 
al liberty,  and  kept  away  from  the  real  kingdom  and  exclu- 
sive jurisdiction  of  Christ.  The  blame  and  odium  of  secta- 
rianism, is  therefore  on  the  rulers,  and  not  on  the  people  so 
much.  The  intrigues  of  sharpers  are  not  more  shrewd  than 
those  of  these  rulers  in  cheating  Christ  out  of  his  sheep  and 
lambs,  and  in  cheating  all  other  folds.  This  iniquity  has 
become  so  prevalent,  that  Christians  have  lost  almost  all  their 
influence  in  the  conversion  of  sinners. 

The  love  of  rule  in  these  rulers,  is  the  foundation.     Delu- 
sions, intrigues,  and  crooked  management  are  the  means. 
The  first  beginning  of  a  secession  from  the  original  fold  of 

■  Christ  was  near  the  end  of  the  second  century,  and  origina- 
ting with  the  joining  of  churches  together,  and  in  the  ambi- 
tion of  the  clergy  prompting  them  to  assfimc  the  reins  of  go- 
ernment,  thus  to  establish  a  rival  jurisdiction  against  that  of 
Christ.  This  usurpation  of  the  government  progressed  so 
far  that  in  418,  we  find  a  council  at  Mela,  making  laws  at  a 
tremendous  rate;  enforcing  the  death  of  church  members,  in 


ill 

certain  cases;  excommunicating  persons  for  calling  on  the 
clergy  to  do  secular  business;  enforcing  the  administration 
of  the  supper  to  babes,  and  also  enforcing  the  baptism  of 
babes,  to  gratify  their  love  of  power,  and  of  monopoly.  This 
love  of  rule  during  the  next  two  centuries,  prompted  many 
more  to  carry  their  usurpation  of  power,  even  to  a  far  more 
extravagant  length,  so  that  the  jurisdiction  and  kingdom  of 
Christ,  as  far  as  their  influence  extended,  was  entirely  pre- 
vented. In  this  way  his  kingdom  was  obstructed.  Infant 
baptism  became  gradually  established  far  and  wide,  as  far  as 
this  despotism  prevailed. 

Popery,  absolute,  became  established  in  the  year  606,  and 
was  a  perfect  despotism.  The  will  of  the  Pope  becoming 
law  in  all  matters  whatsoever.  The  mockery  of  baptism  up- 
on babes,  was  universally  enforced  by  him,  for  the  sake  of 
establishing  and  confirming  his  monopoly.  This  was  the  en- 
tire annihilation  of  the  kingdom  and  jurisdiction  of  Christ,  as 
far  as  it  prevailed.  It  was  only  those  who  secreted  them- 
selves in  mountains,  and  vallies.  and  in  remote  places,  that 
now  constituted  the  real  kingdom  of  Christ,  or  remained  un- 
der his  jurisdiction.  In  the  successive  efforts  of  the  Pope  to 
subdue  them,  he  commonly  sent  messengers,  proposing  to 
them  to  consent  to  the  adoption  of  infant  baptism,  and  a  few 
other  preliminaries  towards  popery,  and  threatening  them,  in 
case  of  refusal,  with  a  war  of  extermination.  By  these  means 
infant  baptism  was  extended,  and  the  abrogation  of  the  juris- 
diction and  real  kingdom  of  Christ,  kept  pace  with  the  pre- 
valence of  these  things. 

In  the  days  of  Constantino,  the  project  was  also  devised  of 
governing  the  church,  under  the  pretence  of  protection,  by 
the  arm  of  civil  power.  Soon  this  custom  extended  all  over 
Europe.  As  the  civil  governments  assumed  the  jurisdictio  ), 
and  extended  infant  baptism  to  secure  all  in  the  nation  in  a 
state  of  uniformity  under  the  government,  and  oppressed  and 
persecuted  those  who  adhered  to  Christian  baptism,  accord- 
ing to  the  laws  of  Christ  ;  i.  e.  the  baptism  of  converts  into 
subjection  to  him  ;  in  that  proportion,  the  kingdom  of  Christ 
became  frittered  away. 

The  whole  aim  of  national  governments  over  churches,  has 
been  to  establish  a  monopoly  under  their  own  jurisdiction, 
and  to  exclude  all  other  jurisdictions,  even  that  of  Christ. 
They  have  persecuted  to  the  utmost  extent,  those  who  recog- 
nized, defended,  or  promoted  his  jurisdiction  or  kingdom  at 
all.  In  proportion,  therefore,  as  these  have  prevailed,  his 
Kingdom  has  become  extinct.     And  as  infant  baptism,  the 


112 

main  subsiclary  of  these  governments  has  prevailed,  the  same 
result  has  followed.  The  reason  is,  that  infant  baptism  has 
always  been  used  to  build  up  a  rival  government  and  jurisdic- 
tion against  his.  It  ha3  also  degraded  the  church  to  a  world- 
ly state,  and  has  screened  and  excluded  those  thus  secured  by 
stratagem  against  the  "preaching  of  the  gospel  of  the  king- 
dom." Thus  by  means  of  the  clergy,  from  the  second  to  the 
fifth  centuries  assuming  the  reins  of  government ;  by  popery 
— and  the  national  governments,  and  by  infant  baptism  as  the 
means,  the  kingdom  of  Christ  became  excluded,  whole  na- 
tions became  nominal  members,  uniformity  in  the  devices  of 
men  became  established  in  lieu  of  that  kingdom,  and  all  the 
evils  of  the  dark  ages,during  nearly  a  thousand  years  followed. 
Yet  the  Kingdom  of  Christ  was  not  entirely  exlinct,  after 
all.  A  regular  succession  of  Baptist  churches  in  the  wes- 
tern part  of  Wales,  beginning  in  England,  A.  D.  63,  recogni- 
zing no  jurisdiction  but  that  of  Christ,  and  no  baptism  into  his 
kingdom,  but  that  of  believers,  has  continued  down  to  this 
time.  All  the  Christians  also  that  were  not  engulphed  in 
Popery,  in  national  churches,  and  under  the  jurisdiction  of 
usurpers,  continued  in  the  regular  form  of  the  kingdom  of 
Christ,  always  repudiating  infant  baptism  as  fully  as  they  did, 
popery  itself,  as  well  as  all  rulers  over  the  church,  except 
Christ  himself.  In  England,  large  portions  of  people  were 
of  this  description,  many  of  them  being  persecuted  and  slain 
as  martyrs  to  the  truth  long  before  the  Reformation.  In 
Queen  Mary's  reign,  also,  800  of  them  suffered  martyrdom 
in  five  years.  Those  in  Europe,  who  escaped  the  control  of 
popery  and  of  despots  in  succession,  often  bore  the  names, 
more  or  less  of  them,  of  Petrobrusians,  Henrisians,  Albig-en- 
ses,  Waldenses,  Waterlandians,  Mennonites,  Wicklifhtcs, 
Hussites,  &c.  The  Papists  called  the  people  that  held  be- 
lievers' baptism,  and  the  exclusive  jurisdiction  of  Christ,  *•  the 
oldest  heresy  in  the  world.''1  Mosheim  says,  "  The  true  ori- 
gin of  the  Baptists  is  lost  in  the  remotest  depths  of  antiquity.'* 
When  Luther  arose  against  the  church  of  Rome,  the  Baptists 
he  says,  arose  from  all  quarters  of  Europe,  to  second  his  ef- 
forts. But  finding  his  views  did  not  go  so  far  as  to  promote 
the  exclusive  jurisdiction  of  Christ  over  the  church,  or  to 
building  churches  of  converts  only,  they  receded,  and  Calvin, 
and  the  Lutherans  opposed  and  persecuted  them  bitterly,  be- 
cause of  their  difference  in  these  points.  (See  Mosh.  c.  xvi. 
chap.  ill.  sec.  3.  Part  II.)  In  vol.  iv.  p.  426,  he  speaks  of  the 
Baptists  "  starting  up  all  of  a  sudden  in  several  countries  at 
the  same  point  of  time,  on  some  emergencies."     Their  peculi- 


113 

ar  views,  as  he  says,  p.  427 — 9,  same  volume,  are,  "That  the 
Kingdom  of  Christ  was  an  assembly  of  true  and  real  saints, 
exempt  from  all  those- institutions  which  human  prudence 
suggests  :"  thus  honestly  teaching  the  exclusive  jurisdiction 
of  Christ.  In  all  those  periods,  according  to  President  Ed- 
wards, there  were  multitudes  who  adhered  to  the  principles 
of  the  exclusive  jurisdiction  of  Christ;  and  according  to  the 
testimony  of  the  papists  and  others,  they  generally  adhered 
to  the  immersion  of  believers  only,  in  the  name  of  the  Trini- 
ty, and  denied  that  pander  of  popery,  and  of  the  national  go- 
vernments, that  delusion,  infant  baptism. 

We  now  approach  new  obstacles  in  the  way  of  the  real 
kingdom  of  Christ,  and  establishing  new  divisions. 

After  the  reformation  had  progressed  some  fifteen  years,  it 
waschecked.in  England, as  Lowth  expresses  it,  in  1534,  by  the 
establishment  of  a  national  church, then  under  the  KingrParlia- 
ment,  and  Bishops.  This  new  jurisdiction  still  prevented  the 
people  from  returning  to  the  original  jurisdiction  of  Christ, 
and  obstructed  the  extension  of  his  kingdom  there.  That  I 
may  not  seem  invidious,  I  will  here  give  the  description  of 
it,  as  it  exists,  very  nearly  in  the  words  of  another  author. 

The  King,  whether  an  atheist  or  a  believer,  stands  at  the 
head  of  the  Church  of  England  :  next  to  him  ranks  the  Arch- 
bishop of  Canterbury,  who  is  called  the  primate  of  all  England. 
Next  to  him  is  the  Archbishop  of  York,  called  the  primate  of 
England.  Under  these  are  twenty-four  Bishops;  all  of  whom, 
except  the  Bishop  of  Sodor  and  Man,  are  peers  of  the  realm, 
and  hold  seats  in  the  House  of  Lords. 

The  interference  of  the  Bishops  in  the  political  concerns  of 
the  nation,  has  been  a  stain  upon  their  character.  Under  the 
late  spirit  of  reform,  a  loud  demand  has  been  made  to  exclude 
them  from  their  scat  in  Parliament. 

The  revenues  of  the  bishops  are  princely.  It  was  stated 
in  1830,  in  the  House  of  Commons,  that  the  income  of  the 
Bishop  of  London,  would  soon  amount  to  £100,000;  i.e. 
about  $450,000  a  year  ! !  and  that  of  the  Bishop  of  Winches- 
ter, to  50,000  pounds  sterling  per  annum;  equal  to  225,000 
dollars!'.  These  bishops  pretend  a  divine  right  to  appoint 
successors  in  office  as  long  as  the  world  shall  stand  j  and 
that  no  baptism  is  legal,  but  by  their  license. 

Some  of  their  clergy,  as  a  writer  remarks,  are  oftcner  seen 
at  Epsom,  Doncastcr,  and  New  Market,  and  at  the  sporting 
parties  of  Norfolk  and  Yorkshire,  than  in  the  pulpit.  Those 
who  wear  the  clerical  costume  in  England,  do  not  hesitate  to 
appear  at  balls,  routs,  and  in  Opera  stalls.     And  they  have 


114 

no   scruples  in  appearing  in  a  box  at  the  Adelphi,  or  the 
Olympic. 

This  laxity  of  manners  grows  out  o{  the  right  of  presenia' 
Hon  to  the  Churches ;  whereby  individuals  have  the  power 
of  placing  just  such  a  clergyman  over  the  people  as  they 
please.  The  people  have  no  choice  in  the  election  of  their 
ministers.  The  right  of  presentation  is  in  the  King,  and  in 
the  Bishops;  in  the  Lord  Chancellor;  in  the  Cathedral  and 
Collegiate  establishments,  and  in  the  aristocracy,  and  in  the 
gentry.  For  example:  The  King's  patronage  is  the  Bish- 
oprics, the  deaneries,  thirty  prebends,  twenty-three  canonries, 
and  a  thousand  and  forty-eight  livings.  The  Lord  Chancel- 
lor presents  to  all  livings  under  the  value  of  twenty-five 
pounds  in  the  King's  Book,  which  are  seven  hundred  and 
eighty,  besides  twenty-one  prebend  stalls.  The  Bishops 
have  in  their  hands,  sixteen  hundred  places  of  church  pre- 
ferment, at  their  disposal.  The  two  Universities  have  six 
hundred  livings  at  their  disposal.  The  colleges  of  Eaton  and 
Winchester,  have  fifty-seven.  One  thousand  are  in  the  gift 
of  Cathedrals  and  collegiate  establishments.  The  remainder 
are  in  the  gilt  of  that  community  called  the  Aristocracy  and 
Gentry.  In  1814,  there  were  6311  church  livings  held  by 
non-residents;  that  is,  ministers  who  did  not  live  in  the  par- 
ishes. Of  these  1523  employed  curates,  leaving  4788  church- 
es entirely  neglected,  notwithstanding  the  salaries  were  ex- 
torted. 

Men  void  of  piety,  of  course,  are  put  into  office,  and  secure 
the  livings.  Piety  suffers,  religion  is  degraded,  infidelity  in- 
creases, and  souls  perish  in  consequence  of  such  an  establish- 
ment. There  are  many  clergymen  who  preach  the  gospel  in 
a  degree  of  purity,  it  is  true,  but  the  larger  portion  seem  per- 
fectly reckless. 

On  certain  occasions,  the  Parliament  originates,  and  the 
King  ordains  a  Fast.  No  one  ventures  to  refuse  to  abstain 
from  food,  or  to  turn  the  measure  into  ridicule  ;  but  all  must 
attend  worship  as  a  form.  See  Goodrich's  Universal  Tra- 
veller, p.  224,  225. 

A  seceding  clergyman,  says  of  that  church,  that  a  man, 
who  by  reason  of  his  immoralities,  was  adjudged  in  law,  in- 
competent and  unworthy  to  direct  the  education  of  his  own 
children,  still  held  the  patronage  of  seven  livings,  and  the 
right  to  select  clergymen  to  guide  the  immortal  souls  of  sev- 
en parishes.  He  selected  one  clergyman  to  a  living,  of  late, 
who,  during  the  first  week  after  induction,  never  retired  to 
his  chamber  at  night  sober.     The  livings  are  purchased  by 


115 

parents  and  friends,  of  such  patrons,  at  large  prices,  for  in- 
cumbents, irrespective  of  their  piety  or  talents.  Livings  are 
advertised,  and  sold   to  the  highest  bidder  like  merchandise. 

One  advertisement  reads,  "Single  duty — a  living  of in 

a  good  sporting  country"  &c.  Such  sales  of  livings,  by  pa- 
trons, he  f>iys,  are  as  common  as  the  shining  of  the  sun.  The 
book  is  headed  H  Present  State  of  the  established  Church," 
1840. 

Here  is  a  specimen  of  national  churches,  the  effect  of  such 
jurisdictions,  and  of  national  rantism,  as  a  stratagem  with 
babes.  Thousands  of  helpless  souls  are  engulphed  within 
such  establishments  annually,  by  the  profane  practice  of  ba- 
by sprinkling,  wherein  the  clergyman  falsely  tells  the  parent 
that  the  child  is  made  a  member  of  Christ ;  a  child  of  God; 
and  an  inheritor  of  the  kingdom  of  God,  and  "  is  born  again." 
Such  falsehoods  arc  more  palpable,  than  those  uttered  in  the 
ceremonies  of  free-masonry  itself. 

It  is  a  rival  jurisdiction,  excluding  the  jurisdiction  and 
kingdom  of  Christ  by  law,  and  those  who  have  undertaken  to 
promote  it,  have  been  imprisoned,  fined  and  whipt.  It  is  a 
most  powerful  obstacle  in  the  way  of  the  prevalence  of  the 
real  kingdom,  and  jurisdiction  of  Christ. 

Those  who  through  love  of  forms,  or  from  any  other  mo- 
tives arc  anxious  to  build  up  this  establishment  in  the  United 
States  ;  this  obstruction  to  the  real  kingdom  of  Christ,  are 
not  to  be  envied,  cither  for  their  respect  for  the  kingdom  and 
laws  of  Christ ;  their  patriotism  ;  their  regard  for  immortal 
souls,  or  their  regard  for  the  feelings  of  Christ, which  so  ar- 
dently desire  the  prevalence  of  his  own  kingdom,  and  the 
union  of  all  his  people  within  it.  Here  is  the  interference  of 
a  government  against  the  real  kingdom  of  Christ. 

In  seven  years  after  the  origin  of  this,  another  sect  was 
contrived. 

The  circumstances  relating  to  the  origin  of  Presbyterian- 
igm,  are  these.  John  Calvin  was  first  put  to  study,  by  his  fa- 
ther, in  order  that  he  might  become  a  Roman  Catholic  priest. 
Afterward  he  was  put  to  the  study  of  the  law, and  practised  as 
a  lawyer  of  those  times  of  oppression,  for  a  period.  He  af- 
terwards became  a  Catholic  priest,  and  was  ordained  a  pres- 
byter in  the  Catholic  church.  In  1534,  he  joined  the  refor- 
mation. In  1535,  wrote  his  Institution  of  the  Christian  Reli- 
gion and  went  to  Geneva,  persecuted  the  Baptists  bitterly, 
and  by  informing  against  Servctus,  a  Baptist,  and  a  Socinian, 
occasioned  his  death  as  a  heretic.  The  great  disturbance  ex- 
cited by  these  movements  caused  him  to  leave.     After  a  few 


lid 

years,  his  friends  solicited  his  return.  He  refused,  unless 
they  would  adopt  some  system  of  church  government  where- 
by he  could  hold  the  people  in  subjection.  During  these  ne- 
gotiations, he,  with  his  love  of  rule,  his  Catholic,  and  lawyer 
like  traits  previously  acquired,  contrived  the  constitution  of 
church  government  for  a  Presbyterian  church.  The  outlines 
of  it,  are,  that  four  or  five  rulers  over  the  church  are  appoin- 
ted for  life,  (called  ruling  Elders)  who,  together  with  the  mi- 
nister, constitute  the  session.  This  session,  so  appointed  for 
life,  has  the  entire  and  exclusive  jurisdiction  over  the  church, 
and  has  a  new  form  of  church  discipline,  by  citation,  by  ap- 
peals, and  by  a  many-headed  jurisdiction. 

The  Presbytery  consists  of  all  the  ministers,  and  one  of 
these  rulers  from  each  session.  The  Synod  is  a  convention 
from  all  the  Presbyteries.  The  General  Assembly  is  a  re- 
presentation from  all  the  Presbyteries.  The  people,  there- 
fore, are  subject  to  the  whole,  and  have  no  representation. 
The  session  governs  the  church,  the  Presbytery  governs  the 
sessions,  the  Synod  governs  the  Presbyteries,  and  the  Gene- 
ral Assembly  governs  the  whole,  in  its  whole  practical  ope- 
ration, by  legislative,  judicial,  and  executive  powers. 

A  portion  of  the  people  of  Geneva  subjected  their  necks  to 
such  a  jurisdiction,  Nov.  20,  1541,  as  the  price  of  Calvin's  re- 
turn. Their  constitution,  and  form  of  government  was  made 
by  Calvin,  and  was  never  in  existence  till  the  above  period. 
Their  creed  was,  for  a  long  time, that  of  the  church  of  England, 
for  they  had  no  other;  when  a  convention  made  the  West- 
minster  Confession   of  Faith.*     It  was  transferred  in  1789. 

The  fundamental  principles  of  Presbyterianism,  as  in  prac- 
tical operation,  recognize  not  Jesus  Christ  as  head  of  the 
church,  but  the  General  Assembly.  This  government,  as 
well  as  the  national  governments,  is  perfectly  at  war  with  the 
exclusive  jurisdiction  of  Christ. 

The  difference  between  Calvin  and  the  Baptists,  at  its  ori- 
gin, was,  they  were  for  the  exclusive  jurisdiction  of  Christ, 
he  was  determined  to  have  a  new  constitution,  whereby  he 
could  rule.  They  were  for  each  church  standing  indepen- 
dent and  alone,  as  at  the  first.  He  was  determined  to  join 
them  together,  so  as  to  rule  the  greater  number.  They  were 
for  "baptizing  into  Christ"  those,  and  those  only  whom  Christ 
had  required,  and  the  apostolic  example  justified,  he  was  de- 
termined to  make  babes  church  members,  so  as  to  monopo- 


*  See  Life  of  Calvin,  prefixed  to  his  Ins.   Chr.  Itelig.  Glasgow,  1749,  an<$ 
Mather's  Magnalia. 


117 

lize  the  more.  They  were  for  uniformity  according  to  the 
apostolic  usage,  he  was  determined  to  enforce  a  uniformity 
according  to  his  pleasure.  The  same  contrast  continues 
even  until  now. 

The  people  cannot  serve  two  masters,  i.  e.  the  General  As- 
sembly, with  the  other  conjoined  aristocracies,  and  Jesus 
Christ.  "  No  man  can,  serve  two  masters.''  It  is  impossible 
in  the  nature  of  things.  It  is  a  great  pity  these  excellent 
Christians  should  be  cramped  by  such  a  government,  and 
when  they  have  so  warm  a  disposition,  should  actually  be 
prevented  by  it  from  promoting  the  real  kingdom  and  juris- 
diction of  Christ.  These  are  not  the  kingdom  of  Christ,  not 
because  they  are  not  Christians,  hearty  and  devoted  ;  but  be- 
cause other  lords  have  the  dominion  over  them,  and  totally 
prevent  them  from  subjecting  themselves  to  his  jurisdiction, 
and  from  becoming  members  where  he  alone  is  King. 

Here  is  another  obstruction  interposed  at  that  time,  in  the 
May  of  the  reformation,  to  check  it  mid-way,  and  to  leave 
such  a  government  over  all  it  could  control,  as  hindered  the 
re-establishment  of  the  real  kingdom  of  Christ,  and  has  thus 
far  hindered  it  in  just  so  far  as  that  government  has  prevail- 
ed. The  litigious  character  of  the  courts  under  this  govern- 
ment, and  the  unchristian  spirit  they  engender  is  notorious. 

The  Congrcgationalists  never  had  a  systematic  organiza- 
tion, till  after  the  organization  of  Prcsbyterianism.  -They 
consisted,  at  fir.st,  of  that  portion  of  pacdobaptists,  in  those 
periods  of  partial  reformation  from  popery,  who  refused  to 
subject  their  necks  to  Calvin's  Presbyterian  aristocracies. 
They  stand,  in  the  posture  of  the  Synods  and  councils  of  the 
second  and  third  centuries,  in  their  departure  from  the  origi- 
nal kingdom  of  Christ;  only  since  they  have  adopted  the 
"substitute  of  the  substitute,"  in  lieu  of  Christian  baptism, 
and  continue  to  apply  it  as  a  stratagem  to  babes;  and  are 
treading  hard  upon  the  heels  of  Prcsbyterianism,  and  fast 
passing  into  it.  By  their  early  alliance  with  the  civil  govern- 
ments of  New  England,  and  their  persecutions  of  those  who 
rejected  infant  baptism,  and  defended  the  exclusive  jurisdic- 
tion of  Christ,  and  their  continued  opposition  against  the  rral 
oath  of  allegiance  to  him:  they  have  demonstrated  (whether 
they  sec  it  or  not)  that  their  organization  has  been  a  great 
obstruction  in  tbe  way  of  the  real  kingdom  of  Christ.  How 
lamentable  it  is  that  those  who  have  so  good  hearts  and  in- 
tentions, should  by  being  unfortunately  entrapped  by  baby- 
sprinkling,  be  blinded  all  their  lives,  and  be  made  blindly  to 
hinder  that,  which  in  heart,  they  would  most  cordially  desire 


118 

to  promote.  Their  leaders,  by  blindly  misleading  them, 
■without  even  seeing  it  themselves,  are  doing  a  great  injury 
to  them,  and  a  great  injury  to  the  real  kingdom  of  Christ, 
however  unconscious  ot"  it  they  may  be.  As  a  son  of  New- 
England,  I  fearlessly  make  these  remarks,  with  a  readiness 
to  meet  them  in  the  scenes  of  the  judgment. 

And  still  another  advance  towards  the  right  ways  of  the 
Lord,  in  a  revival  of  religion,  and  yet  the  establishment  of 
jrti-. illegitimate  government,  which  checked  it  midway,  and 
thus  hindered  the  people  from  returning  to  the  exclusive  ju- 
risdiction and  kingdom  of  Jesus  Christ. 

John  Wesley,  in  1735,  commenced  an  honest  effort  for  the 
revival  of  religion  in  his  own  heart,  and  in  1739,  commenced 
public  efforts  for  the  salvation  of  others,  and  was  very  exten- 
sively blessed.  Bred  in  the  church  of  England,  and  inured 
to  such  a  construction  of  the  passage,  "  Submit  to  the  powers 
that  be,"  as  led  him  to  feel  bound  to  ecclesiastical  domination, 
he  had,  by  delusion,  or  the  influence  of  parents,  or  use,  be- 
come strongly  prepossessed  in  favor  of  its  forms,  ceremonies, 
jurisdiction,  government,  and  pretensions  of  powers,  a  regu- 
lar succession  of  Bishops,  strait  from  heaven,  through  a  pe- 
riod of  1500  years  before  it  existed. 

"  We  believe  (said  he)  it  would  not  be  lawful  for  us  to  bap- 
tize, if  we  had  not  a  commission  from  the  bishops;  whom  wo 
apprehend  to  be  in  succession  from  the  Apostles." — "  We  be- 
lieve in  the  three-fold  order  of  ministers,  &c.  (Jour.  L.  514.) 
"  By  baptism  (said  he)  we  are  made  the  children  of  God,  and 
are  made  members  of  Christ  its  Head,"  p.  399,  400.  "By 
water,  we  are  regenerated,  or  born  again." — "  Oyr  church  as- 
cribes no  greater  virtue  to  baptism  than  Christ." — "  Herein 
(in  baptism)  a  principle  of  grace  is  infused,  which  will  not  be 
taken  away,  unless  we  quench  the  Holy  Spirit." — "  In  the  or- 
dinary way,  there  is  no  other  means  (than  baptism)  of  enter- 
ing into  the  church,  or  into  heaven."  (Jour.  p.  401.)  That 
which  originated  then,  in  1534,  out  of  popery,  was,  under  the 
jurisdiction  of  the  King,  Parliament,  and  Bishops,  so  corrupt, 
and  yet  pretending  a  divine  succession,  entirely  back  to  the 
Apostles — makes  baptism  a  means  of  conversion  and  salva- 
tion— and  yet  allows  no  power  to  administer  it  only  to  such 
as  emanates  from  those  bishops.  This  is  admitting  that  bap- 
tism and  salvation  is  in  their  gift  !  And  yet  the  Parliament 
had  dashed  baptism  away,  and  established  a  "  contemptible 
substitute:"  as  one  of  their  ministers  calls  it. 

[Query.  Was  it  the  doctrine  that  this  "substitute"  had 
Converting  and   saving  grace  in  it?     We   do  not  reproach 


m 

W.  sley  in  all  this.  We  simply  take  another  peep  at  mother 
church,  and  at  the  arrogant  pretensions  she  taught  her  sons 
and  at  the  opportunities  Wesley  enjoyed.  Another  query  : 
Was  not  Free-masory  intended,  in  part,  to  take  off  and  hold 
up  to  ridicule  some  of  these  pretensions?  If  so,  it  certainly 
had  one  good  design.] 

But  to  the  Government :  Wesley,  for  a  long  time,  had 
no  thoughts  of  leaving  mother  church,  till  at  length  he  found 
it  necessary.  Believing  that  no  ordination  was  valid  without 
a  bishop's  hands,  of  course,  his  clergy  being  void  of  this  gift, 
were  unable  to  administer  ordinances  ;  and  being  obliged  in 
his  absence,  to  call  upon  other  ministers,  to  administer  sacra- 
ments, he  felt  his  lameness.  Before  he  left  mother  church, 
he  made  some  overtures  towards  becoming  ordained  a  bishop 
in  the  Episcopal  church:  but  failed.  In  17G4,  he  procured 
one  Grasmus,  a  Bishop  of  the  Greek  church  to  come  to  Eng- 
land, and  he  sought  Episcopal  ordination  from  him  ;*  but 
failed  again.  Twenty  years  more  passed.  At  length,  in  1784, 
he  practically  usurped  the  Episcopal  office,  by  proceeding 
to  ordain  Thomas  Coke  as  a  Bishop;  gave  him  a  certificate 
that  he  was  a  bishop;  and  sent  him  to  America  to  ordain 
Francis  Asburv  ;  and  then  to  tell  him  and  the  people  that  he 
was  a  bishop  also.f  But  solemnly,  this  is  quite  as  good  Epis- 
copal ordination  as  popery  could  bestow  after  all.  It  reminds 
us  of  the  masonic  ordination  of  High  Priest.  Now  let  us 
see  to  what  extent  this  farce  (for  such  it  w;as  in  fact:  Wes- 
ley having  no  more  power  to  begin  such  a  movement,  than 
any  other  man,)  has  been  carried.  It  has  built  up  one  of  the 
most  arbitrary  hierarchies  in  the  world. 

About  1825,  or  1827,  a  number  of  clergymen  seceded  from 
the  Methodist  Episcopal  church,  on  account  of  its  govern- 
ment, and  published  the  following, statement. 

44 1.  The  Methodist  Episcopal  government  is  an  Hierar- 
chy, administered  solely  by  itinerant  preachers.  Every  local 
minister,  and  lay  member,  no  matter  how  well  qualified  by 
age,  experience,  piety,  and  knowledge,  is  excluded  from  all 
participation  in  the  government,  except  so  far  as  he  is  per- 
mitted to  act  as  the  officer  or  servant  of  the  travelling  prcach- 
i  he  servant  thus  is  often  a  man  grown  grey  in  the  church, 
and  the  master  an  inexperienced  youth. 

%2.  In  the  Methodist  Episcopal  church,  there  is  no  consti- 
tution to  prevent  the  tiavelling  preachers  from  introducing 
the  most  pernicious  changes  in  doctrine,  discipline,  and  gov- 


•  Toplady'i  Lett,     f  Toplady's  Lett. :  Mcth.  Dis.  Ed.  180G. ;  Port,  of  Mcth. 


120 

errifflent  What  are  called  the  «'  Restrictive  Articles,"  author- 
ize them,  when  they  shall  be  so  disposed,  to  "alter  any," 
and  •*  all"  the  restrictions,  and  change  the  articles  of  religion, 
the  general  rules,  the  discipline,  and  the  entire  government, 
and  independently  of  the  people. 

"  3.  In  the  Methodist  Episcopal  church,  a  spurious  and  uni* 
versal  Episcopacy  exists,  with  power  to  control  the  destinies 
of  the  travelling  preachers  ;  and  to  overawe  and  lead  into 
submission  those  of  them  who  may  be  desirous  of  a  reform. 

"4.  The  Presiding  Elder's  office  is  filled  (1827)  by  about 
ninety  preachers,  each  of  whom  receive  support,  for  riding 
round  a  district,  to  do  what  could  be  as  well  done  without 
him.     It  is  called  a  "  growing  aristocracy." 

"  5.  In  the  Methodist  Episcopal  church,  Committees  of  trial 
are  appointed  by  the  preacher  in  charge  ;  and  the  person  accu- 
sed  has  no  privilege  of  challenge,  or  to  object  to  any  member 
of  the.  committer,  [the  preacher  appoints]  and  is  bound  to  abide 
by  their  decision,  though  his  greatest  enemy  be  one  of  the 
jurors.  In  1824,  it  was  moved  that  the  person  about  to  be 
tried  should  have  some  share  in  choosing  the  committee  of 
trial,  but  it  was  defeated,  on  the  ground  that  it  would  lessen 
the  power  of  the  travelling  preachers.  If  the  person  tried, 
appeal  to  the  Quarterly  Conference,  the  tools  of  the  preach- 
er arc  there  also,  to  vote  a  second  time  for  his  condemnation. 
This  is  adapted  to  enable  a  travelling  preacher  to  EXPEL 
ANY  MAN  from  the  church,  against  whom  he  is  PREJU- 
DICED. 

"6.  There  is  a  rule,  p.  91,  of  the  Discipline,  liable  to  inter- 
fere against  the  freedom,  of  speech,  and  of  the  Press.  It  gives 
the  preacher  the  power  of  silencing-  every  inquiry  into  the 
nature  of  the  government,  or  into  their  own  acts  of  mal-admi- 
nistration. 

"  The  principle  upon  which  the  Methodist  Episcopal  gov- 
ernment is  based,  is  this:  That  all  power,  in  every  depart* 
ment  of  tiic  government,  emanates  from  the  travelling  minis- 
try :  and  no  part  from  either  the  local  ministry,  or  tKe people. 
Nothing  can  ke  done  without  the  presence  and  direction  of 
the  travelling  preachers.  Without  them,  no  rule  can  be  made 
for  the  government  of  the  church:  for  they  are  the  sole  legis- 
lators. Without  them  the  government  cannot  be  administered, 
for  they  are  the  only  executive  officers.  Without  them,  no 
office  can  be  filled;  for  they,  directly  or  indirectly,  hold  the 
appointment  of  all  officers,  in  their  own  hands.  A  trustee 
cannot  be  appointed,  unless  a  travelling  preacher  nominate 
him;  nor  can  a  steward   be  elected,  without  his  naming  him 


121 

for  office.  A  class  leader  can  neither  be  appointed  nor  remo- 
ved, unless  the  preacher  in  charge  do  it.  No  one  can  be  re- 
ceived into  the  church,  except  the  preacher  admit  him.  Nor 
can  a  man  be  expelled  for  ira morality,  or  for  any  other  cause, 
unless  the  preacher  direct  the  trial,  pronounce  the  sentence, 
and  carry  it  into  execution. 

"  What  makes  this  the  more  exceptionable  is,  that  these 
preachers  are  in  no  manner  whatever  accountable  to  the 
church  for  their  moal,  religious,  or  official  conduct.  They 
try,  acquit,  or  condemn  each  other,  as  they  themselves  judge 
proper.  And  their  trials  are  conducted  with  the  utmost  se- 
crecy ;  as  no  person  but  a  travelling  preacher  is  permitted  to 
be  present. 

"  Thcv  claim  also  a  divine  right  to  excrci:  c  authority  in  all 
matters  of  church   government  and  discipline,  independently 
of  the  local   preachers,  and    the  people.     One  of  the  present 
Ejdjtor«  of  the  "  Christian  Advocate  and  Journal,"  ( 1 8*27)  has 
published— 'Those   ministers  whom    God    selects   to    be  the 
Shepherds  of  his  flock,  and  the  guardians   of  his  people,  pos- 
sess the  right  of  governing  themselves,  in  religious    matters  ; 
and  all  those  committed  to  their  care.       After  having  demon- 
strated the  divinity  of  their   mission,   in   (lie   awakening  and 
conversion  of  souls,  have  they    not  a    ri^ht  to  govern   those 
who  have  been  thus  given  them,  as  the  fruit  of  their  ministry  % 
!.o-c  who  call  this  right  in  question,  if  they  arc  able,  pro- 
d  better.     As   long  as  these   officers   move  in  this  way, 
so  long  the  people  arc  bound    to   submit   to    their    authority, 
in  all  matters  of  cburh  government  and    discipline.     Those 
irits  who    n  bel  against  the  order  God  hath  estab- 
od  ;  and   shall   receive  their  own  pun- 
ishment.    This  is  not  pleading  for  submission  to  man      It  is 
the  authority  pf  God.      This  is  the  order  he  hath  established 
for  tl  e  peace  and  prosperity  of  his  church. '" 

All  this  is  a  quotation  from  the   statement  of  a  large  num- 
thodist  ministers,  who  srceded,  as  published  in  their 
"  Br'ef  History  of  Reform,"   published  in  Baltimore,  by  Lu- 
er,  1 820. 

'J  his  is  entirely  a  new  sort  of  jurisdiction,  and  a  phenome* 
non.  Jesus  Christ  has  the  right  to  the  exclusive  jurisdiction 
ovc/  :  II  his  people.     These   ministers,  in  jus!  they 

simply  preach  the  gospel,  and  labor  for  souls  with  a  disinter- 
ested good.  Bat  il  fat  as  they  arc 
employed  in  treacherously  beguiling  pe  »plfl  under  such  a  ju- 
risdiction, by  baby  sprinkling  and  the  class  paper,   and  train- 

K 


122 

ing  them  to  oppose  every  thing  that  does  not  come  under  thia 
hierarchy,  they  are  doing  injury.  Is  such  a  Bpurious  hierar- 
chy thinking  to  govern  the  world?  Christian  Baptism  is  the 
subjection  of  converts  to  the  exclusive  jurisdiction  of  Jesus 
Christ.  Whence  did  this  hierachy  derive  its  power  to  con- 
trol the  people  of  God,  in  this  sectarian,  selfish,  shape — thus 
counteracting  the  exclusive  jurisdiction,  dominion,  and  the 
real  and  exclusive  kingdom  of  Christ. 

As  further  specimens  of  such  wicked  usurpation,  and  do- 
mination over  Christians,  coercing  them  into  a  sectarian  shape, 
the  Presbyterian  aristocracies  of  Ireland,  have  repealed  the 
law  of  Christ,  as  to  the  form  of  baptism,  and  established  the 
"subsliute  of  the  substitute,"  and  the  people  are  degraded  to 
a  state  of  absolute  subjection  to  them  in  all  things  pertaining 
to  religion.  The  Presbyterian  aristocracies  of  the  Kirk  of 
Scotland,  exercise  a  domination  not  less  tyrannic;  and  have 
also  established  the  •*  substitute  of  the  substitute"  for  bap- 
tism, for  their  convenience,  in  the  same  way,  and  all  this  since 
15  8.  The  national  Government  of  Germany,  since  171*2, 
have  wiped  out  baptism  in  form  from  the  national  escutcheon, 
•and  although  the  Rubric  still  enforces  immersion,  as  of  old, 
still  their  civil  law  now  enforces  the  «•  substitute  of  the  sub- 
stitute." 

As  a  specimen  of  lording  it  in  the  United  States,  the  Old 
School  Presbyterians  disfranchised  five  Synods,  comprehen- 
ding some  500  churches,  and  some  400  ministers,  because  of 
some  different  vievv3,  on  some  little  points,  as  to  the  philoso- 
phy of  the  human  soul.  They  have  also  recently  established 
close  communion  by  law,  against  the  New  School  Presbyte- 
rians, unless  they  come  up  to  iheir  views  as  to  the  materiali- 
ty and  philosophy  of  the  soul,  the  mechanical  and  passive 
imaginary  process  in  regeneration,  and  such  a  way  of  ex- 
plaining the  doctrines  of  grace,  as  accords  with  this  philoso- 
phy of  the  dark  ages,  and  in  general  terms  accede  to  their  do- 
mination. 

And  as  Christian  baptism  is  t(  baptism  into  Christ," — into 
the  sacred  Three, — into  the  exclusive  jurisdiction  of  Christ, 
according  to  the  usages  of  the  first  churches,  all  these  go- 
vernments, by  treacherously  beguiling  the  people,  and  secu- 
ring babes  by  stratagem,  under  their  own  domination, 
entirely  defeit  the  nature  and  effect  of  Christian  baptism,  the 
oath  of  allegiance  to  Him,  within  his  own  kingdom,  and  un- 
der his  own. exclusive  iurisdiction. 

The  people,  then,  are  not  so  much  to  blame  for  this  hein- 
ous state  of  sectarianism,  especially  where  they  have  not  the 


123 

power  to  help  themselves.  It  is  these  tyrannic,  heaven-dar- 
ing, treasonable  dominations,  established  over  them,  springing 
up,  as  we  have  sketched  it,  building  themselves  up  by  wrongs, 
stratagems,  and  frauds,  against  Christ,  assuming  the  tyran- 
nic, popish  principle,  of  the  right  of  appointing  successors  in 
their  usurped  offices,  ad  infinitum.  On  a  partial  reformation, 
as  it  was  called,  from  popery,  there  sprang  up  in  lieu  of  it 
swarms  of  hungry  popes,  and  swarms  of  popedoms,  as  we 
have  shown,  have  been  established. 

Now  each  of  these  popedoms,  under  these  usurping  rulers, 
is  high  treason  in  the  fullest  sense  of  the  word,  against  Christ. 
If  such  governments  were  to  spring  up  in  the  United  States, 
such  imperiuma  in  impcrio,  ensnaring  our  citizens  under 
them,  or  if  it  were  to  occur  in  any  other  nation,  the  cry  of 
treason  would  resound  throughout  the  nation,  and  there  would 
be  no  rest  till  the  rebel  leaders  were  subdued.  Reader,  this 
treason  is  against  Jesus  Christ,  and  against  his  kingdom,  and 
is  therefore  a  thousand  times  more  heinous,  than  treason  in 
a  national  government.  Are  you  engaged  in  it?  Repent  of 
this  thy  wickedness,  and  forsake  it. 

It  is  an  imperious  duty,  resting  upon  every  Christian,  to 
eorae  out  and  be  separate,  to  repent,  and  in  practice  to  wash 
his  hands  and  soul  of  this  foul  stain.  Christian,  can  you  ex- 
pect to  be  saved,  if,  after  being  shown  this  world  of  iniquity, 
you  do  not  forsake  it,  absolutely,  and  wholly,  publicly,  and 
firmly. 

The  reason  whjr  Christian  baptism  is  so  necessary,  is,  be- 
cause it  puts  the  convert  under  the  exclusive  jurisdiction  of 
Christ,  within  his  kingdom,  and  because  it  builds  up  the  king- 
dom of  Christ,  as  it  was  intended  of  God  it  should  do.  There 
is  no  Christian  baptism,  however  correct  it  may  be  in  form, 
unless  it  in  principle  and  effect,  puts  the  convert  under  the 
exclusive  jurisdiction  of  Christ. 

The  reason  why  the  popes  over  all  the  masses  of  abused 
tians,  arc  so  much  opposed  to  Christian  baptism,  is  be- 
cause those  so  baptized,  are  gone  into  the  kingdom  of  Christ, 
and  they  feel  that  they  have  lost  them,  and  a  sort  of  vague 
condemnation  of  themselves,  comes  across  them.  The  rea- 
son why  they  falsely  and  foully  slander  those  who  build  un- 
der the  jurisdiction  of  Christ,  with  being  equally  sectarian,  is 
with  the  same  selfish  feelings,  that  prompts  to  other  slander. 

The  reason  why  Christians  ought  without  delay  to  come 
out  from  under  this  mystery  of  iniquity — this  treason  against 
Christ — this  domination  over  Christians — this  profane  inva- 
sion of  the  prerogatives  of  Christ,  the  participation  in  the 


124 

guilt,  and  the  continuance  of  these  delusions  and  stratagems 
which  sustain  it, — are,  in  the  rights  and  equities  of  Christ— ~ 
the  injury  they  have  already  done  Him — the  desirableness  of 
Christian  union  — the  blessed  state  of  the  primitive  churches, 
when  the  Kingdom  of  Christ  alone  prevailed — in  the  impor- 
tance of  the  millenium — in  benevolence  to  the  right  organiza- 
tion of  churches,  as  the  gospel  is  planted  in  heathen  lands — 
and  in  the  fact,  that  unless  we  are  willing  to  forsake  all  sin 
as  fast  as  we  sec  it,  we  have  no  reason  to  believe  we  are 
Christians,  or  to  expect  salvation,  or  to  think  for  a  moment 
we  are  receiving  the  approbation  oi  Christ. 

We  see  in  this  glance,  1.  The  vanity  of  jurisdictions,  as  the 
ambition  of  the  clergy  prompted  them  to  usurp  the  reins  of 
government,  in  different  countries,  between  the  third  and  se- 
venth centuries.  2.  The  usurped  jurisdiction  of  the  Pope  in 
all  ages.  3.  The  usurpation  of  national  jurisdictions,  in  all 
ages.  4.  The  usurpation  over  the  national  church  of  Eng- 
land. 5.  The  usurped  jurisdiction  of  Calvin's  Presbyterian 
aristocracies.  These,  like  the  frogs  of  Egypt,  have  spread 
into  France,  England,  Scotland,  Ireland,  Ge rmany,  and  Amer- 
ica ;  and  now,  like  free-masonry,  pretend  to  be  of  divine  ori- 
gin. 6.  The  several  usurped  jnrisdictions  established  in  the 
Congregational  Sect.  7.  The  Methodist  hierarchy.  8.  The 
modified  forms  of  national  governments.  9.  The  Episcopal 
jurisdictions,  under  various  other  modifications. 

We  see,  also,  why  their  energies  have  been  directed,  in  all 
ages,  either  to  the  converting  of  baptism  (immersion)  to  their 
own  sectarian  purposes,  by  applying  it  to  adults  and  babes, 
and  using  it  in  subjecting  the  people  to  themselves,  or  else 
in  frittering  away  its  form,  to  wit,  because  of  their  rivalship 
against  the  kingdom  of  Christ,  and  because  Christian  baptism 
as  such,  had  an  exclusive  tendency  to  build  up  the  kingdom 
of  Christ;  a  kingdom  which  those  rulers  have  uniformly  op- 
posed. Again,  we  see  why  Sir  Isaac  Newton  made  the  re- 
mark, that  the  Baptists  were  the  only  Christians  who  had 
not  symbolized  with  Antichrist;  and  he  inclined  to  consid- 
er them  one  of  the  two  witnesses  ;  to  wit,  because  they  had 
always  contended  for  the  exclusive  jurisdiction  of  Christ,  for 
the  o'ath  of  allegiance  to  him,  and  for  implicit  obedience  to 
all  his  commands.  And  finally,  we  see  that  the  usurped  ju- 
risdiction of  men  over  Christians,  has  been  the  fruitful  source 
of  all  the  sectarianism  that  at  present  exists,  and  to  the  same 
cause  we  trace  the  origin  of  all  our  troubles.  The  idea  of  uni- 
formity is  but  a  small  remuneration  for  such  broad,  and  deep, 


125 

and  lasting  injuries,  to  the  kingdom  of  Christ  and  to  the 
world. 


LETTER    XVI. 

SECTARIANISM ITS    FEATURES. 

Sectarianism  is  the  cutting  up  of  the  heritage  of  God,  into 
separate  folds,  by  those  who  think  highly  of  themselves,  and 
have  a  great  love  of  rule,  and  who,  from  time  to  time,  seize 
the  reins  of  government,  clothe  the  office  they  assume  with  a 
dignified  name,  make  arrangements  to  give  permanency  to  it, 
usurp  the  dominion,  provide  for  a  succession,  gather  up  the 
people,  and  then  make  arrangements  to  secure  their  descen- 
dants, whereby  an  entire  secession  from  the  original  jurisdic- 
tion and  kingdom  of  Christ  ensues. 

In  looking  at  the  mass  of  sectarianism,  mentioned  in  our 
last,  a  number  of  points  strike  the  attention. 

1.  The  love  of  rule,  was  the  first  beginning  of  it.  How 
faithfully  did  the  Saviour  reprove  this  spirit.  The  rulers  of 
the  Gentiles  are  called  benefactors,  "but  it  shall  not  be  so 
with  you."  Ye  are  my  disciples,  then,  and  only  then,  when 
ye  do  whatsoever  I  have  commanded  you.  "  The  disciple  is 
not  greater  than  his  Lord." 

2.  Such  sect  ceases  abinitro  to  be  the  kingdom  of  Christ 
If  others  rule,  Christ  does  not.  If  it  becomes  a  new  govern- 
ment, it  ceases  to  be  the  original.  If  other  rulers  reign,  they 
hinder  Christ  from  reigning.  If  in  all  respects,  it  agrees  with 
the  original,  it  remains  and  coincides  with  it.  But  the  mo- 
ment it  differs  in  so  material  points  as  become  a  separation, 
to  have  new  rulers,  and  regulations,  it,  of  course,  ceases  to 
be  the  original  government.  As  well  might  the  United  StatC3 
be  still  considered  as  belonging  to  the  Government  of  Great 
Britain,  notwithstanding  the  separation.  When  the  ambi- 
tious efergyi  from  the  third  to  the  seventh  centuries,  in  dif- 
ferent places,  assumed  the  reins  of  governmens,  and  became 
rulers,  the  sections  they  misled,  ceased  to  be  the  kingdom  of 
Christ ;  because  wherever  his  kingdom  is,he  is  King  and  sole 
Ruler.  Wherever  he  is  dethroned,  bis  kingdom  so  far  ceas- 
es. So  when  popery  became  established — when  the  civil  go- 
vernments began  to  rule  the  church— when  the  King,  Parlia- 
ment, and  Bishops,  of  England,  began  to  rule  in  England 
over  a  pretended  church — when  Calvin,  and  his  aristocracies 


126 

began  to  rule  portions  of  the  Christian  community — when 
other  rulers  in  succession,  and  when  Wesley's  bishops,  and 
hierarchies  began  to  reign,  in  each  and  every  case,  from  the 
nature  of  things,  those  communities  ceased  to  be  of  the  king- 
dom of  Christ.  When  others  rule,  Christ  does  not.  The 
kingdom  of  Christ  was  quite  another  government,  organized 
on  different  principles,  for  another  purpose  and  had  another 
Ruler. 

3.  Each  and  all  of  these,  In  just  so  far  as  they  differ  from 
the  kingdom  of  Christ,  are  so  far  wrong — are  unprincipled, 
are  wicked.  They  differ  in  the  separtion,  and  in  all  those 
points  which  make  a  separation  necessary — in  establishing 
a  new  government,  and  in  all  those  movements  and  that  course 
of  action,  which  gives  permanency  to  this  separation. 

4.  In  looking  at  this  mass  of  sectarianism  in  a  general  view, 
we  cannot  but  see  the  whole  of  it  is  treason.  It  is  high  trea- 
so  against  heaven.  The  particular  illustration  of  this  we  re- 
serve for  another  place. 

5.  We  notice  that  the  office  of  the  ministry,  is.  and  must  be 
illegitimate,  in  all  these  separate  folds.  With  those  who  first 
separated  from  the  kingdom  of  Christ ;  if  they  had  a  regular 
office,  of  course,  they  could  not  carry  it  out  of  the  regular  ju- 
risdiction, where  it  was  bestowed,  and  still  exercise  it.  A 
Justice  of  the  Peace  cannot  exercise  that  office  within  anoth- 
er government.  .  This  is  true  of  all  offices.  As  soon  as  they 
went  under  another  government,  they  had  no  legitimate  of- 
fice. 

6.  Those  churches  are  not  legitimate  churches.  Christ 
authorized  the  organization  of  churches  under  his  own  juris- 
diction, bur  never  authorized  a  secession  from  his  kingdom, 
or  any  kind  of  movement,  except  such  as  fell  strictly  within 
the  scope  of  his  own  jurisdiction,  according  to  his  la  (vs. 
"  Then  (and  only  then)  are  ye  my  disciples,  if  ye  do  whatso- 
ever I  command  you."  No  provision  is  made  for  the  orga- 
nization of  churches  under  other  commanders. 

6.  We  notice  the  principles  upon  which  the  rulers  claim 
the  transfer  of  the  office  of  the  ministry.  One  is,  that  this 
whole  mass  of  sectarianism  is  the  kingdom  of  Christ.  But 
nothing  can  be  more  absurd.  Those  changes,  secessions,  as- 
sumptions of  new  offices,  new  governments,  new  rulers,  new 
sects,  jars,  contentions,  usurped  power,  addition  of  men's  con- 
stitutions, laws,  regulations,  and  contrivances,  and  especially 
such  great  stretches  of  power,  make  it  absurd  to  pretend  it  is 
still  the  kingdom  of  Christ.  Nothing  is  the  kiegdom  of  Christ 


127 

but  that  which  remains  under  his  jurisdiction,  and  accords 
with  his  regulations. 

A  second  pretence  is,  that  the  office  of  the  ministry  may 
be  carried  any  where  out  of  the  kingdom,  as  well  as  in,  and 
connected  to  a  treasonable  agency  in  building  up  treason,  re- 
bellion, secession,  andrivalship,  against  the  King,  and  still  be 
a  legitimate  office  !  This  needs  only  to  be  looked  at,  in  or- 
der that  its  absurdity  may  be  seen.  No  office  conferred  in 
one  jurisdiction,  may  be  carried  into  another  jurisdiction,  or 
into  a  rebellion,  or  be  turned  against  the  government  who 
conferred  it,  and  yet  retain  even  the  pretence  of  legitimacy. 
The  opposite  of  this  might  be  crowded  upon  people  in  the 
dark  ages;  but  will  not  do  for  these. 

The  other  pretence  is,  that  officers  have  the  right  to  ap- 
point successors  ad  infinitum,  out  of,  as  well  as  within,  the 
kingdom  or  jurisdiction.  So  a  Captain  in  Great  Britain,  may 
claiai  the  right  of  appointing  all  succeeding  Captains,  not  on- 
ly in  Great  Britain,  but  may  come  to  revolted  America,  and 
claim  and  exercise  this  appointing  power.  A  President — a 
Governor — a  Justice  of  the  Peace — a  Postmaster — may  all 
claim  the  right  to  appoint  all  successors,  and  each  may  mo- 
nopolize the  appointing  power  in  relation  to  successors. 
This  may  go  in  the  dark  ages  of  popery,  in  the  church  and 
state  establishments,  and  under  the  tyrannic  government  of 
the  Bishops  in  Great  Britain.  But  it  cannot  go  in  an  enligh- 
tened community.  Every  civilian,  statesman,  lawyer,  and 
enlightened  Christian,  knows  that  each  government,  or  rather 
the  fountain  of  power  within  that  government,  has  the  sole 
right  of  appointing  all  the  officers;  and  that  it  is  tyranny  for 
an  officer  to  claim  the  prerogative  of  appointing  successors, 
and  above  all  things,  after  he  has  leftthe  original  jurisdiction 
for  him  to  hold  out  such  a  pretence,  is  absurd.  "Those 
things  which  thou  hast  heard  of  me  before  many  witnesses, 
the  same  commit  thou  to  others,"  &c,  is  a  passage  which 
many  superficial  readers  think  favors  this  absurd  principle. 
But  this  passage  relates,  not  to  the  office  of  the  ministry,  but 
to  the  faithful  defence  of  divine  truth.  It  is  "things  which 
have  been  heard,1'  which  arc  to  he  committed  to  others, — 
truths.  The  instructions  are  to  one  already  a  minister.to  be 
fuithful  in  preaching.  Jesus  Christ  has  the  appointing  pow- 
er in  his  kingdom.  To  the  church  is  committed  the  respon- 
sibility of  guarding  itself  against  false  pretensions,  of  exami- 
ning candidates,  of  deciding  on  the  evidence  that  Christ  has 
called  the  person  to  the  ministry,  and  praying  ovrr  the  case, 
and  thus  commending  him  to  the  work.     Chciropoico,  is  the 


128 

word  which  often  expresses  this  action  of  the  church.  It  ex- 
presses the  vote  of  the  hand,  or  the  decision.  Diatithemi,  to 
appoint,  sometimes  is  the  expression  of  the  action.  Paul  ne- 
ver monopolized  this  appointing  power,  and  of  course  never 
conveyed  it.  The  Head  of  the  church  says,  "Separate  me 
Barnabas  and  Saul,  for  the  work  whereunto  /  have  called 
them."  When  and  where  did  Jesus  Christ  surrender  his 
right  to  call  to  the  ministry,  and  relieve  the  church 
and  ministry  conjointly,  of  acting  in  such  cases,  in  deciding 
as  lar  as  they  can,  whether  Christ  has  called  the  person  to  the 
work  or  not.  But  we  must  be  members  of  Christ's  body,  the 
church,  in  order  to  have  anything  to  do  with  it.  And  no  one, 
though  converted,  is  a  member  till  he  has  subjected  himself 
by  baptism,  to  the  jurisdiction  of  Christ,  within  his  kingdom. 
Under  another  jurisdiction,  he  is  not  a  member  here.  For 
persons  who  were  never  converted,  who  live  in  luxury  and 
wealth,  like  the  bishops  of  England,  who  have  never  become 
members  of  Christ's  body,  the  Church,  to  claim  the  monopo- 
ly of  appointing  all  his  ministers,  of  giving  permission  to  bap- 
tize, or  rantize,  by  which  they  pretend  persons  are  convert- 
ed and  saved,  is  as  absurd  as  any  other  part  of  popery,  that 
has  ever  existed. 

Christ  appoints  his  own  ministers,  by  his  Spirit,  and  by  be- 
stowing evident  qualifications.  The  supervision  and  scruti- 
ny of  the  case  rests  upon  the  church  and  ministry  conjointly. 
All  they  do,  however,  is  to  decide  that  in  their  opinion,  Christ 
has  called  the  candidate,  to  pourtray  his  duty  before  him,  and 
to  pray  over  his  prospective  labors.  The  imposition  of  hands, 
an  unmeaning  ceremony,  except  as  a  token  of  friendship. 
The  appointing  power  is  exclusively  with  Christ,  the  evidence 
to  the  church  is  the  spirit  and  ability,  so  far  as  they  can 
judge.  Theirs  is  the  delegated  prudential  part  to  examine 
the  case,  to  join  in  the  responsibility,  to  decide  approve  and 
pray.  In  this  way,  the  man  becomes  appointed  exclusively 
by  Christ.  All  the  church  and  ministry  do,  is  to  act  the  part 
of  his  agents. 

Now  for  human  beings  to  monopolize  this  appointing  pow- 
er, is  to  carry  it  out  of  the  kingdom  of  Christ,  into  their  re- 
volted folds,  is  high  treason,  is  the  crime  of  injured  Majesty, 
is  robbing  God,  is  dethroning  the  King.  Foreigners  can- 
not exercise  the  appointing  power,  when  it  is  the  exclusive 
prerogative  of  the  crown  and  his  council.  Chris*  is  this 
King,  and  the  Church  are  his  council,  not  to  advise  him,  but 
to  act  under  him,  in  counselling  others.  To  assume,  there- 
fore, that  a  minister  may  monopolize  the  appointing  power, 


129 

mtiv  revolt,  as  in  the  fourth  or  fifth  centuries,  and  establish  a 
new  jurisdiction,  may  in  succession  go  into  popery,  that  trea- 
sonable state  of  war  against  Christ  and  his  kingdom,  may,  in 
!.  monopolize  the  exclusive  appointing  power,  in  the 
kingdom  of  Great  Britain,  may,  in  the  person  of  Calvin,  re- 
volt from  popery,  and  assume  the  right  of  appointing  Pres- 
ses, Synods,  General  Assemblies,  Ruling  Elders,  &c, 
and  may. in  Un  person  of  Wesley,  a  mere  priest,  or  deacon  of 
the  church  of  England,  appoint  bishops,  who  shall  from  him, 
monopolize  the  appointing  power,  in  a  new  sect, — is  to  as- 
sume a  prerogative  that  is  popish,  revolting,  treasonable,  rob- 
bing God,  and  dethroning  the  real  King,  so  far  as  it  goes,  or 
at  least  to  invade  his  prerogative.  This  principle  of  men 
being  clothed  with  the  appointing  power,  wheresoever  ihey 
may  go,  into  whatsoever  jurisdiction,  and  so  may  carry  the 
monopoly  of  the  rights  of  the  King  into  popery;  into  Epis- 
copacy; into  Presbyterianism  ;  and  finally,  into  Wesley  an 
Episcopacy — is  revolting  to  every  principle  of  justice,  and  to 
every  righteous  claim  of  the  King  in  Zion. 

No  one  is  even  a  member  of  his  kingdom,  only  by  being 
baptized  into  subjection  to  him.  And  here  arc  rerolters, 
who  claim  to  have  stolen  the  exclusive  livery  and  preroga- 
tives of  the  King,  and  carried  it  into  nil  these  revolts,  shaped 
it  into  the  office  of  a  pope,  of  an  Episcopal  bishop,  with  his 
princely  salary,  and  his  vices,  and  monopoly  of  appointing 
power:  the  several  offices  of  the  Presbyterian  aristocracies, 
and  the  office  of  Wesley's  bishops!  Popery  itself  has  never 
been  more  absurd. 

It  is  palpable  that  there  is  no  legitimate  ministry  at  all,  a- 
way  from  the  jurisdiction  of  Christ.  Wherever  oilier  rulers 
have  ascended  the  throne,  it  ceases  te  be  the  kingdom  of 
ist  Those  even,  who  had  an  office  in  the  kingdom  of 
Christ,  at  the  beginning  of  this  revolt,  could  not  exercise  it. 
It  becomes  illegitimate,  even  when  first  carried  into  such  re- 
volt. A  revolted  succession  of  fifteen  hundred  years,  docs 
not  cause  it  to  become  legitimate,  by  the  lapse  of  time.  It  is 
all  perfectly  spurious,  however  pious  and  nonest  the  men 
may  be,  solely  because  it  is  all  out  of  the  jurisdiction  and  out 
of  the  kingdom  of  Christ.  No  person  was  ever  a  member  in 
the  kingdom  of  Chrht,  until  he  had  been  baptized  into  the 
exclusive  jurisdiction  of  Christ.  Piety  shows  right  feelings, 
but  baptism  puts  him  under  his  jurisdiction.  .Much  less  is 
one  an  officer  in  that  kingdom,  who  is  not  a  member.  The 
pomp  and  parade  of  self  complacent  dignity,  was  as  vUibic  in 
the  officers  of  free-masonry,  as  it  is  in  the  pompous  ccrennoy 


130 

nies  of  other  pretenders.  When  did  God  authorize  the  re- 
volts of  the  fourth  and  fifth  centuries;  of  popery;  of  the  E- 
piscopal,  the  national,  the  Presbyterian  governments,  and  the 
governments  of  the  Wesleyan  Bishops,  as  substitutes  for  the 
original  kingdom,  under  Christ? 

8.  In  looking  at  this  mas3  of  sectarianism,  we  see  the  Lord 
has  a  vast  amount  of  property  there.  Probably  the  majori- 
ty of  real  Christians  are  there,  and  large  numbers,  of  good, 
well-meaning,  and  well-qualified  men  for  the  ministry,  are 
serving  there  in  this  illegitimate  way,  who  have  never  be- 
come even  members  of  his  jurisdiction.  They  have  grown 
up  under  revolted  jurisdictions,  and  never  been  shown  the 
wrong,  and  never  suspected  any,  but  have  always  been  tam- 
pered with,  in  a  way  that  has  filled  them  with  prejudice. 

All  this  is  a  wrong  to  Jesus  Christ.  He  has  need  of  them 
all:  that  they  should  labor,  work,  and  pray,  and  preach,  un- 
der his  jurisdiction,  and  not  within  revolted  folds,  and  under 
competing  jurisdictions. 

9.  In  looking  at  this  sectarianism,  we  see  the  fallacy  of 
the  commonly  received  opinion,  that  one  denomination  is  just 
as  good  as  another,  and  those  who  gain  the  most  proselytes 
are  the  most  to  be  commended.  The  true  principle  lies  far 
back  of  all  this.  The  claims  of  Jesus  Christ  are  entirely  dif- 
ferent from  the  claims  of  revolters,  and  usurpers,  and  illegit- 
imate folds.  The  original  Fold,  where  the  lawful  King,  and 
his  laws  and  regulations  prevail,  and  where  allegiance  to  him, 
however  self-denying,  prevails,  is  entirely  different  from  the 
revolted  folds  of  men,  where  men  have  contrived  the  consti- 
tutions, rule  the  people,  make  many  of  the  laws,  and  blindly 
encourage  a  revolt  from  the  rightful  King. 

10.  We  also  see  that  religion,  in  this  mass  of  sectarianism, 
is  wrought  into  merchandize,  and  made  to  be  a  trade  for  a 
living,  in  many  cases, as  an  end,  when  the  end  ought  to  be  to 
advance  the  kingdom  of  Christ,and  through  that  the  best  inte- 
rests of  the  world,  and  the  glory  of  God.  From  the  first, 
where  men  have  assumed  the  reins  of  government,  they  have 
made  merchandise  of  the  people.  Sprinkled  babes,  if  they 
grow  up  as  they  would  wish,  become  fit  subjects  of  merchan- 
dise. The  princely  salaries  in  the  church  of  England,  the 
merchandise  of  the  livings,  that  are  bought  and  sold,  and  the 
sinecure  offices  of  the  ministry,  are  all  in  point.  The  hands 
of  the  people  are  tied,  and  they  have  not  even  the  privilege 
of  promoting  the  real  kingdom  of  Christ.  In  Germany,  the 
government  extort  the  salaries  by  direct  tax,  and  appoint  all 
the  ministers,  who  fill  their   places  for  pay,  rarely  see  their 


131 

partshoners,  lire  in  wealth,  and  thus  the  cause  of  Christ  lan- 
guishes. The  same  remark  is  true,  to  greater  or  less  extent, 
in  all  the  seceding  fold. 

11.  We  see  how  difficult  it  must  be  for  Christians  in  these 
folds,  daily  to  pray,  "  Thy  kingdom  come."  Refusing  to  be- 
come members  of  it,  in  a  state  of  alienation  from  the  jurisdic- 
tion of  Christ,  never  having  put  themselves  under  his  own 
jurisdiction,  within  his  kingdom,  but  having  always  remain- 
ed under  revolted  jurisdictions, — and  yet  required  daily  to 
pray  "  Thy  Kingdom  come  /"  How  can  they  do  it  with  sin* 
cerity,  while  their  practice  contradicts  their  prayers?  How 
can  they  pray  for  a  kingdom,  at  the  same  time  the  Lord  re- 
quires them  to  become  members  of  it,  and  yet  they  refuse  to 
do  it? 

12.  We  see  what  it  is  that  has  built  up  infant  baptism,  and 
baby  sprinkling.  It  is  interested  feelings  in  these  revolted 
folds,  who  use  it  for  sectarian  purposes,  to  secure  numbers. 

13.  We  sec  how  Christian  baptism  has  become  so  much 
frittered  away.  It  was  originally  the  pledge  of  the  convert, 
whereby  he  volvutarily  subjected  himself  to  the  jurisdiction 
of  Christ,  within  his  kingdom.  It  remained  such,  till  these 
revolts  began.  When  the  aspiring  clergy,  in  the  fourth  and 
fifth  centuries,  assumed  the  reins  of  government,  then  they 
procured  the  babes  to  be  baptized,  from  selfish  motives.  The 
principle  of  subjecting  believers  to  Christ,  was  left,  and  the 
principle  of  subjecting  babes  to  usurpers  became  the  substi- 
tute. The  principle  of  subjecting  them  to  popery,  soon  be- 
came the  substitute.  The  principle  of  subjecting  them  to  na- 
tional governments,  soon  was  also  a  substitute.  The  prin- 
ciple of  building  up  the  national  church  of  England,  after 
1534,  was  a  substitute.  The  principle  of  building  up  Presby- 
toriinism,  and  Congregationalism,  by  securing  babes,  soon 
became  a  snbstitute.  The  sprinkling  of  babes,  it  was  soon 
found  would  subserve  the  interests  of  these  revolted  folds 
just  as  well,  and  so  became  a  substitute.  Wetting,  pouring, 
sprinkling,  or  immersion,  just  as  suits  the  candidate,  where- 
by they  become  subjected  to  Wesley's  hierarchy,  became  a 
substitute.  And  finally,  baptism  is  nothing  but  the  token  of 
the  need  of  divine  purification. 

In  the  early  governments,  in  popery,  in  the  Episcopal, 
Presbyteiian,  and.  Congregational  governments,  infant  Imp- 
nr  the  substitute,  has  always  been  enforced  upon  the  pa- 
rents,  and  the  penalty  wh*  excommunication,  until  the  last 
fifteen  or  twenty  years.  The  immersion  of  converts  into  sub- 
jection to  the  exclusive  jurisdiction    of  Christ,  is  what  he  re- 


132 

quires,  and  what  these  all  war  against.  Those  who  obey 
Christ  are  dubbed  as  Baptists,  and  held  up  to  odium,  and  per- 
secuted, and  opposed.  Who  does  not  see  through  all  this,  and 
discover  what  is  right? 

13.  We  see,  in  looking  at  this  mass  of  sectarianism,  the 
true  idea  of  close  communion.  While  all  Christians  contin- 
ued to  be  baptized  into  Christ,  as  soon  as  converted,  accord- 
ing to  the  command  of  Christ,  and  enjoy  the  privileges  as 
soon  as  they  become  members,  there  was  no  close  communi- 
on. Oar  denomination,  during  250  years,  held  precisely  the 
same  principles  as  now  ;  and  yet  there  was  no  close  commu- 
nion. After  sections  begin  to  secede,  and  organize  in  anoth- 
er way,  and  to  wander  wider  and  wider,  then  close  commu- 
nion exists.  We  have  not  wandered  or  altered,  but  still  obey 
the  regulations  of  Christ.  It  is  the  wanderers,  then,  who 
have  made  it,  by  fixing  their  own  folds,  presenting  their  own 
terms,  demanding  of  us  to  follow,  and  because  we  would  not 
wander  too,  have  charged  the  fault  of  the  separation  upon 
us.  Had  they  never  wandered  from  the  original  Fold,  of 
Christ,  there  never  would  nave  been  any  close  communion, 
but  the  kingdom  of  Christ  would  have  been  prosperous  and 
happy.  We  simply  ask  them,  therefore,  to  return  to  the  or- 
iginal fold  of  Christ.  The  path  is  simple.  Be  baptized  in- 
to the  jurisdiction  of  Christ,  and  there  is  no  close  communion. 
Remain  under  the  jurisdiction  of  men,  and  -it  will  remain. 
Because.  Christ  lias  made  no  provision  for  incorporating  such 
a  revolt,  into  his  kingdom,  only  by  the  return  we  have  nam- 
ed. 

But  here  the  objection  comes  up,  "If  all  this  is  so  wrong, 
why  then  does  God  bless  those  so  much,  who  have  thus  wan- 
dered ?"  We  answer,  God  is  infinitely  merciful,  and  blesses 
all  people,  as  far  as  he  possibly  can,  consistently  with  their 
cireumst  .rices.  He  blesses  them  so  much,  because  they  have 
not  consciously,  any  more  of  these  wrongs.  The  inference 
is,  that  if  they  had  less,  he  would  bless  all  still  more.  And 
if  all  were  entirely  rid  of  these  divisions,  and  alienations  from 
Him,  and  all  were  one  in  his  Fold,  as  they  were  during  the 
first  and  second  centuries,  blessings  would  be  poured  out  in 
such  abundance,  that  there  would  hardly  be  room  enough  to 
contain  them.  The  Kingdom  of  God  would  come  with  pow- 
ei,  and  the  earth  would  soon  be  filled  with  the  knowledge  of 
the  Lord  ;  missionary  operations  would  cease  to  be  embar- 
rassed ;  our  divisions  among  ourselves  would  cease  ;  our  u- 
nited  influence  would  be  exerted  upon  the  world;  and  they 
would  hear  the  voice  of  God  and  live. 


133 


LETTER    XVII. 

FRAUD    UPON    CHRIST. 

When  our  dear  paedobaptist  friends  were  sprinkled  as  babes, 
it  was  done  under  the  wrong  jurisdiction.  So  modern  a  ju- 
risdiction, of  course,  cannot  be  the  right.  This  sprinkling 
was  a  snare,  which  confined  them  in  the  wrong,  and  kept 
them  from  the  right  jurisdiction.  No  jurisdiction  can  possi- 
bly be  right,  but  that  of  Christ  exclusively.  A  jurisdiction 
of  men,  clothed  with  imaginary  offices,  which  have  been  in- 
vented within  a  very  few  centuries,  must  be  a  spurious  juris- 
diction, and  the  offices  be  spurious.  The  jurisdiction  of  the 
rulers  in  the  Episcopal,  Presbyterian,  Congregational,  and 
Methodist  organizations,  are  palpably  such.  Their  rantism, 
and  subsequent  training,  caused  them  to  grow  up  under  the 
wrong  jurisdiction ;  one  that  sprang  into  existence  in  all 
those  cases,  within  three  hundred  years,  and  without  any  di- 
vine warrant  for  such  divisions,  for  such  new  offices,  or  such 
new  and  rival  folds.  Adding-  them  to  Christianity,  is  as  much 
forbidden,  as  adding  any  thing  else.  And  yet  these  frauds 
have  perhaps  grown  up  without  beginning  to  suspect  any 
wrong. 

Ministers,  when  first  invested,  were  hindered  from  Chris- 
tian baptism;  i.  e.  from  subjecting  themselves  to  the  exclu- 
sive jurisdiction  of  Christ.  They  devoted  their  lives  to  the 
wrong  jurisdiction,  became  ordained — i.  e.  appointed,  to  of- 
ficiate under  the  wrong  jurisdiction,  and  have  been  sprinkling 
babes  into  the  wrong  jurisdiction,  thus  ensnaring  them  also, 
and  confining  them  wrongfully  under  the  same.  Now  as  the 
jurisdiction  is  spurious,  all  these  operations  are  spurious. — 
Sprinkled  when  babes — a  false  confidence  secured — the  in- 
fluence of  the  parents,  and  the  sect  devoted  to  continuing 
them  there — converted  to  Christ,  and  then  neglecting  to  take 
the  oath  of  allegiance  to  him,  within  his  kingdom — but  in  the 
delusion  and  blindness  of  the  mind,  becoming  more  and  more 
strongly  attached  to  that  spurious  jurisdiction,  he  devotes  his 
whole  life  to  it;  and  thus,  in  all  probability,  does  more  hurt 
than  good.     With  one's  hands  to  the  plough,  and  his  head 

L 


134 

turned  back,  he  can  cultivate  the  field,  as  well  as  such  a  mi- 
nister, with  his  hand  turned  away  from  the  real  kingdom  of 
Christ,  and  devoted  with  the  spirit  of  a  bigot,  to  a  spurious  fold, 
that  he  can  benefit  that  kingdom.  Instead  of  this,  he  Works 
against  the  real  kingdom  of  Christ,  during  all  his  life,  and 
consecrates  all  his  energies  to  building  Up  an  opposition  fold, 
and  a  rival  jurisdiction. 

Reader,  baby  sprinkling  has  done  all  this.  If  rival  gov- 
ernments were  to  spring  up  in  the  United  States,  against  the 
General  Government,  and  you  were  to  devote  your  whole 
lives  to  building  them  up,  and  become  ordained  under  them, 
the  case  would  be  precisely  parallel.  And  if  you  were  to  get 
babes  and  others  committed,  then  it  would  be  the  same  in  ef- 
fect, as  your  baby  sprinkling. 

Suppose  you  are  a  minister  there.  Whenever  you  have 
sprinkled,  you  have  wronged  the  truth.  1.  In  saying,  "I 
baptize,"  without  doing  it.  2.  In  using  the  name  of  the  Tri- 
nity, as  authority  for  it  at  all,  and  especially  when  it  is  not 
done.  3.  In  pretending  the  babe,  or  person  sprinkled,  is 
thereby  put  into  the  jurisdiction  of  Christ.  4.  In  pretending 
the  child,  in  such  case,  is,  in  fact,  devoted  to  Christ.  In 
Calvin's  time,  and  long  after,  the  language  was  "  Giving  them 
to  the  Church."  This  was  telling  the  truth.  5.  If,  in  pray- 
er, you  told  the  Lord,  the  dedication  had  been  made  to  him, 
you  uttered  a  falsehood  in  prayer,  and  yet,  probably  knew  it 
not.  6.  In  pretending  to  the  congregation  that  the  Lord  even 
authorized  such  a  mockery,  as  never  existed  till  1556,  ex- 
cept in  the  case  of  popery,  after  131 1.  7.  By  your  life  and  in- 
fluence, in  sanctioning  all  this  mass  of  iniquity,  in  all  the  popish 
national,  and  hierarchial  dominions,  who  have  carried  on  this 
fraud  for  so  many  centuries.  It  is  all  treachery  and  fraud 
upon  Christ,  however  honest  you  might  have  been  in  heart. 

The  effect  of  the  class  paper  is  also  to  put  people  into  the 
wrong  fold.  It  is  simply  building  up  a  wrong  jurisdiction, 
and  confining  you  away  from  the  jurisdiction  of  Christ.  Mi- 
nisters, then,  who  are  employed  either  in  managing  either  a- 
dults,  or  helpless  babes  into  these  wrong  jurisdictions,  are  do- 
ing immense  injury  to  Christ,  are  promoting  a  treasonable 
state  against  him,  and  are,  in  fact,  cheating  all  the  parties  con- 
cerned. 

All  must  admit  that  Christ  alone,  on  principles  of  common 
justice,  and  common  equity,  is  entitled  to  all  Christians,  as 
his  own  properly.  "  Ye  are  not  your  own — ye  are  bought 
with  a  price."  "  My  sheep," — is  his  endearing  appellation. 
The,y  are  "redeemed  unto  himself,'  ''redeemed  by  his  blood," 


135 

*rtd  "  redeemed  unto  God."  But  the  rulers  in  these  modern 
folds  of  men,  act  on  the  principle  that  they  have  a  better  right 
to  Christians  than  Christ  himself — to  use  them  for  their  selfish 
sectarian  ends.  Hence  the  most  fraudulent  measures  are  of- 
ten resorted  to,  in  order  to  defraud  Jesus  Christ  out  of  them. 
•'  We  have  labored  and  prayed  for  you,"  is  the  language  often 
used,  "  and  therefore  you  owe  yourselves  to  us ;"  i.  e.  to  our 
sect,  and  to  our  selfish  purposes.  Just  as  if  the  Lord  had  no 
righteous  claims  to  them — as  if  a  few  such  efforts  had  bound 
the  converts  to  give  away  themselves,  not  to  Christ,  but  to  a 
selfish  sect,  to  usurping  rulers,  and  to  a  rival  jurisdiction. 

The  whole  policy  of  baby  sprinkling,  was  intended  by  the 
original  contrivers,  to  cheat  Jesus  Christ  out  of  the  babes,  by 
stealth,  and  is  therefore,  an  imposition  upon  the  parents,  the 
child,  and  upon  Christ,  and  is  a  perfect  cheat  on  Christ,  in  its 
effect.  The  honest  parents  are  duped  thus  to  betray  their 
children  into  the  hands  of  human  rulers,  under  the  pretence 
of  giving  tnem  to  Christ.  The  command,  that  there  be  no 
divisions,  prohibits  the  existence  of  these  other  folds,  and 
these  usurpations — and  of  course,  prohibits  the  building  them 
up  by  such  stratagems,  and  such  a  mockery  of  Christ's  or- 
dinance, and  the  building  them  up  at  all.  The  partaker  is 
as  bad  as  the  thief. 

If  all  Christians  and  all  converts  are  Christ's  property,then 
all  such  movements  are  frauds  upon  him.  To  steal  our  neigh- 
bor's sheep,  and  secure  his  lambs  prematurely,  by  stealth 
and  stratagem,  is  not  worse,  in  principle,  than  it  is  to  seduce 
the  sheep  of  Christ,  and  secure  babes  by  stealth,  so  as  to  pos- 
sets them  at  all  events,  when  they  are  converted.  To  steal 
from  Jesus  Christ,  in  order  to  build  up  usurped  jurisdictions, 
is  worse  than  common  theft,  because  of  the  dignity  of  the 
Person  defrauded — the  great  value  of  the  property  stolen, 
and  the  application  of  it  to  build  up  an  opposition  against 
him.  People  have  become  perfect  maniacs  in  these  matters. 
They  steal  in  open  day-light — steal  from  Christ — steal  as  if 
they  were  doing  God  service — and  are  so  crazy  with  secta- 
rianism, many  of  them  verily  believe  the  more  they  steal  the 
more  they  do  God  service.  They  lay  the  most  subtle  plans, 
to  steal  from  and  rob  the  dear  Saviour  of«his  rights,  an. I  do 
it  under  a  pretence  of  having  authority  from  him.  They 
steal  for  the  glory  of  God,  and  in  the  name  of  Christ.  All 
this  grows  out  of  the  establishment  of  these  competing  folds 
of  men  against  the  kingdom  of  Christ,  and  the  delusions 
therewith  connected.  Consequently,  every  thing  which  tends 
to  build  them  up,  even  baby  sprinkling,  is  wickedness,  is  immo- 


136 

ral  in  its  whole  tendency,  and  stands  connected  with  a  general 
course  of  frauds,  which,  if  committed  under  a  civil  govern- 
ment, would  expose  the  offender  to  State's  prison.  To  let 
down  the  fence,  and  seduce  sheep  and  lambs  away  from 
a  neighbor  is  certainly  no  better  in  principle,  than  it  is  to  se- 
duce sheep  and  lambs  from  Christ.  The  very  existence  and 
continuance  of  these  other  folds,  than  Christ's,  and  the  build- 
ing them  up,  is  a  succession  of  such  frauds  and  thefts,  howev- 
er honest,  deluded,  and  deceived  the  agents  may  be  ;  it  is  high 
treason  against  heaven. 

Paul  "  verily  thought  he  ought  to  do  many  things  contrary 
to  the  name  of  Jesus  of  Nazereth."  But  when  he  came  to 
himself,  he  found  that  he  needed  "  mercy"  for  those  same 
transactions.  These  men,  who,  in  modern  times,  are  doing  so 
much  against  the  kingdom  of  Christ,  and  yet  "  verily  believ- 
ing they  are  doing  God  service,"  will  find  sooner  or  later,  that 
they  must  have  great  mercy  from  God,  and  that  they  must 
"weep  bitterly,"  as  did  Peter,  for  thus  denying  the  only 
Lord,  and  for  building  up  other  lords,  the  usurpers  of  his 
power,  who  are  thus  lording  it  over  his  people  against  his. 
will,  or  they  will  weep  eternally. 

In  the  civil  governments,  every  man  is  obliged  to  know  the 
law.  And  if  he  breaks  the  law  through  ignorance,  it  is  no 
excuse,  if  he  has  the  means  of  knowing  it.  Men  would  be 
indicted  daily  for  defrauding  a  civil  government,  as  they  dai- 
ly defraud  Christ.  What  if  a  rival  government  in  our  midst, 
and  at  the  expense  of  our  government,  were  daily  building  up, 
and  the  agents  were  daily  to  practice  such  stratagems,  to  en- 
list our  babes  under  them,  and  to  seduce  our  citizens — to  use 
class-papers,  and  baby  sprinkling,  as  we  daily  see  it,  and 
were  so  perfectly  deluded  as  to  see  no  evil  in  it !  How  long 
would  it  be  before  the  leaders,  en  masse*  would  be  sent  to 
State's  prison,  as  a  warning  to  the  rest.  The  honest  inten- 
tions of  the  thieves,  or  their  delusions,  would  never  be  admit- 
ted as  an  excuse. 

This  is  not  a  highly  painted  description  of  the  sectarian 
thefts  continually  and  openly  practised  under  the  cloak  of  re- 
ligion, in  our  country. 

Baptism,  into  Father,  Son,  and  Holy  Ghost,  implies  exclu- 
sive subjection  to  the  Triune  God,  in  that  ordinance.  "  Bap- 
tized into  Christ,"  implies  subjection  to  Christ.  The  bapti- 
zed were  "  added  to  the  Lord.  Acts  ii.  41.  "Baptized  into 
Moses,"  (the  literal  translation,)  implies  subjection  to  Moses; 
"baptism  into  death,"  (Rom.  vi.  4,)  i.  e.  into  the  great  princi- 
ple of  our  death  to  sin,  implies  subjection  to  that  fundamea- 


137 

Ul  Christian  principle ;  baptism  into  the  death  of  Christ, 
implies  subjection  to  the  great  fundamental  principle  of 
salvation,  by  his  atonement ;  baptism  into  the  kingdom  cf 
Christ,  implies  subjection  to  the  rules  and  regulations 
of  that  kingdom,  under  the  great  Ruler,  and  rightful  King. 
The  prominent  idea  in  Christian  baptism,  in  the  king- 
dom, is  subjection  to  the  proper  authority,  viz.  Christ.  It  is 
true,  the  willingness  to  die  to  sin,  the  burial  in  baptism,  and 
the  resurrection,  have  an  important  resemblance  to  the  volun- 
tary death,  the  burial,  and  the  resurrection  of  Christ;  and  as 
Christ,  after  his  resurrection  was  in  heaven,  in  glory,  so  we, 
after  our  baptism,  are  in  the  church,  where  we  must  H  walk  in 
newness  of  life."  The  resemblance,  however,  is  collateral 
and  incidental  in  its  bearing,  although  of  vast  importance  ; 
and  the  argument  thence  derived  to  enforce  "  newness  of  life," 
is  also  of  inconceivable  importance. 

The  prominent  and  chief  idea  of  Christian  baptism,  then, 
is  subjection  to  Christ.  The  baptism  of  believers  into  the 
kingdom  of  Christ,  accumulates  to  him,  "gathers  with  him," 
and  under  his  jurisdiction,  where  there  is  "one  fold,  and  one 
Shepherd.  But  gathering,  by  another  initiating  ordinance, 
under  other  rulers,  who  have  usurped  the  dominion,  "  scat- 
ters abroad  from  Christ. 

Subjection  to  the  usurpers  of  his  power,  therefore,  is  a 
mockery.  Such  a  use  of  the  real  ordinance,  or  of  the  substi- 
tute, or  of  the  sacred  words  used  in  baptism,  or  of  the  minis- 
terial office,  in  relation  to  either  adults  or  babes,  as  in  fact 
gathers  not  with  Christ,  but  scatters  and  subjects  them  to 
usurpers  is  a  mockery,  is  profane,  and  is  abomination  in 
the  sight  of  God.  The  kingdom  of  Christ,  therefore,  should 
be  rightly  understood,  and  these  folds  of  men  should  be  right- 
ly understood,  as  baptism,  or  the  substitute,  is,  in  fact,  the  in- 
itiating ordinance  under  the  rulers,  in  all  the  several  jurisdic- 
tions, wherever  it  is  done.  Babes  are  considered  by  all  go- 
Ternments,  as  subjected  under  the  rulers,  wherever  they  are 
sprinkled.  Parents  and  candidates  should  therefore  know  to 
whom  they  subject  themselves  and  their  children,  not 
merely  in  intention,  but  in  fact.  If  it  is,  in  fact,  a  subjection 
to  usurpers,  and  of  course,  a  lolhing  to  Christ,  it  should  be 
known,  and  the  parents  should  awake  from  their  delusion. 
What  is,  in  fact  done,  not  what  the  deluded  mean,  is  the  true 
test  of  the  transition.  That,  which,  in  fact,  "scatters  away 
from  Christ,"  should  not  be  through  delusion,  viewed  as  "ga- 
thering to  him." 

All  these  things  must  be  understood,  or  we  shall  never  have 


138 

adequate  ideas  of  what  is,  in  fact,  done  in  baptism,  or  in  tner 
substitute,  or  in  the  modern  delusion  of  baby  sprinkling 

The  usurpers  of  dominion,  are  the  Pope — all  the  variety  of 
hierarchies,  the  church  and  state  establishments,  the  Bishops 
and  governments  established  by  law  over  the  church  of  Eng- 
land, Wesley's  bishops  and  subalterns,  with  their  several 
Conventions,  and  Conferences;  the  Aristocracies,  and  Hier- 
archies, in  the  Presbyterian  church,  consisting  of  Sessions, 
Presbyteries,  Synods,  and  General  Assemblies;  including  the 
Ruling  Elders,  the  mere  tools  of  the  hierarchies, — and  those 
particular  ministers  in  all  the  several  folds  and  Conventions, 
who  seem  perfectly  intoxicated  with  the  love  of  pre-eminence 
and  the  love  of  rule,  and  all  the  rulers  elsewhere,  who  assume 
the  reins  of  government  over  the  people  of  Christ.  All  these 
dominions  and  offices  (the  office  of  the  ministry,  simply  ex- 
cepted) have  come  into  existence  long  since  the  times  of  the 
apostles,  and  all  of  them,  except  popery,  within  three  hun- 
dred and  six  years.  Their  position  on  the  map  of  history, 
and  the  times  when  they  came  into  existence,  demonstrate 
them  to  be  the  innovations  and  devices  of  men.  Constitutions, 
the  devices  of  men,  within  that  period,  are  the  only  authority 
they  have  ;  and  this  is  no  authority  at  all.  The  fact  that  oth 
ers  had  filled  such  offices  before  them,  is  their  only  pretext. 
The  love  of  party,  in  the  people,  and  the  love  of  rule  in  the 
rulers,  are  the  bonds  which  cement  them  together ;  and 
the  cheat,  the  profane  hoax,  of  baby  sprinkling,  is  the  main 
dependance  for  enlarging  these  dominions  of  men.  Babes 
thus  imposed  upon,  should  spurn  it  with  indignation,  and  re- 
volt from  the  dominion  to  which,  by  the  delusion  of  their  pa- 
rents, they  were  subjected  in  their  helpless  state,  as  soon  as 
they  are  old  enough  to  understand  it. 

We  have,  then,  a  vast  amount  of  real  popery  now  in  the 
country.  It  stalks  abroad  in  these  dominions,  with  an  un- 
blushing face.  The  usurpers  of  such,  exorbitant  powers,  are 
imperceptibly  extending  their  dominions  by  stratagem,  far 
and  wide,  and  are  thus  hindering  the  prevalence  of  the  real 
dominion  of  Christ.  Every  sprinkled  child,  according  to  these 
constitutions,  is  considered  as  subjected  to  the  powers  that 
be,  wherever  it  is  done. 

Now  baptism,  and  the  substitute,  should  always  be  honest- 
ly and  intelligibly  performed,  without  any  falsehood,  or  pre- 
varication, or  deception.  If  the  minister  is  to  sprinkle;  the 
candidate  should  insist  on  his  saying,  "  J  sprinkle."  If  he 
is  to  pour,  should  insist  on  his  saying,  "  I  pour."  If  he  is  to 
baptize,  then,  and  only  then,  let  him  say,  "  /  baptize."     Let 


139 

him  use  just  such  words  as  convey  the  exact  truth.  How  can 
the  candidate  serve  God  in  a  transaction  which  is  performed 
with  falsehood  in  the  language,  and  in  the  act,  however  delu- 
ded and  honest  the  minister  may  be.  It  is  deception  of  the 
grossest  kind,  to  lie  or  prevaricate  in  so  solemn  a  transaction, 
or  for  the  candidate  to  suffer  it  to  be  done.  The  candidate  is 
a  partaker  in  the  sin,  if  he  suffers  it  to  be  so  done  and  said,  as 
is  contrary  to  truth. 

And  further, — the  minister  should  be  required  to  tell  what 
the  real  fact  is  that  is  done  in  the  transaction.  If  the  child  or 
candidate  is  to  be  subjected  to  the  Presbyterian  governors 
and  rulers,  then  insist  on  the  minister  telling  the  plain  truth, 
and  saying,  "  I  baptize,  sprinkle,  or  pour,  thee,  (as  the  case 
may  be,)  into  the  Sessions,  Presbyteries,  Synods,  and  Gene- 
ral Assemblies,  of  the  Presbyterian  government."  To  pre- 
tend to  subject  the  candidate  to  Father,  Son,  and  Holy  Ghost, 
when  in  fact  he  is  subjected  to  other  and  human  rulers,  is  de- 
ception. The  candidate  as  he  values  his  soul,  should  not  al- 
low it.  If  he  does,  he  is  partaker  in  the  guilt.  Let  the  ho- 
nest truth  be  told  without  any  deception. 

If  the  candidate  is  to  be  subjected  to  an  Episcopal  hierar- 
chy, he  should  insist  upon  the  minister's  telling  the  truth.  To 
pretend,  in  such  a  case,  to  subject  the  candidate  to  Jesus 
Christ,  is  just  as  deceptive  as  it  would  be  to  pretend,  in  enlist- 
ing soldiers  that  it  is  under  American  colours,  when  in  fact 
they  are,  by  stealth,  subjected  to  French  or  British  colours. 
Such  deceptions,  however  honest  the  minister  may  be,  is  too 
barefaced.  •*  I  baptize,  I  sprinkle,  I  pour  thee,  and  into  sub- 
jection to  the  Pope,  to  the  Episcopal  Bishop,  or  to  Wesley's 
Bishops,"  (as  the  case  may  be,)  must  be  the  substance  of  the 
language  of  truth,  if  the  candidate  chooses  to  go  under  such 
human  rulers.  This  custom  of  deceiving  people,  as  to  the 
nature  of  the  transaction,  and  as  to  the  rulers  to  whom  the 
child  or  person  is  subjected,  should  no  longer  be  continued. 

The  sprinkling  of  babes  and  others,  never  subjects  them  to 
to  Jesus  Christ.  Because  Jesus  Christ  never  allowed  it.  The 
name  of  the  Trinity,  therefore,  should  not  be  mocked  with 
it.  Its  prototype,  the  immersion  of  babes,  was  introduced 
during  the  growth  of  popery,  under  a  state  of  things  similar 
to  that  now  in  our  country,  and  was  always  intended 
to  subject  the  child  ostensibly  to  Jesus  Christ,  but  really  to 
other  lords,  and  under  other  governments.  The  pa- 
rent should  not  allow  the  deception,  but  should  demand 
of  the  minister  to  have  the  honest  truth  fairly  told.  Let 
the  minister  then  say,  "  I  sprinkle  thee  into  subjection  to  the 


140 

Presbyterian  rulers,  or  to  the  Methodist  bishop,  or  to  the 
Episcopalian  bishop,"  just  as  the  truth  in  the  case  may  be, 
and  cease  the  mockery  of  the  sacred  Trinity. 

All  these  governments  hold  the  child  as  subjected  to  them, 
wherever  he  is  christened.  Let  the  plain  truth  then  be  told* 
It  is  lying  and  deception,  therefore,  to  pretend  that  it  subjects 
them  to  Christ.  Let  the  plain  truth  be  told,  and  the  bubble 
will  soon  burst,  and  the  delusion  soon  end  with  the  intelligent. 

The  sprinkling  of  babes  is  never  any  thing  else  but  a  sub- 
jection of  them  to  illegitimate  rulers. 

The  whole  business  of  deceiving  and  being  deceived,  in  the 
way  of  treacherous  enlistments,  by  baptism,  or  by  its  substitute, 
and  under  human  rulers,  is  fast  accellerating  the  establish- 
ment of  popery  among  us ;  and  in  every  step  of  it,  is  defrauding 
and  cheating  Jesus  Christ.  For  if  under  the  pretence  of  his  co- 
lors, the  soldiers  and  the  babes  are  in  fact  enlisted,  and  com- 
mitted by  delusion  and  deception  under  other  rulers,  and  with- 
in the  modern  folds  of  men,  then  Jesus  Christ,  the  only  right- 
ful ruler,  and  his  kingdom,  are  cheated  by  it.  Insult  should 
not  be  added  to  injury,  by  pretending  to  do  it  under  his  colors, 
and  in  his  name. 

This  whole  movement  on  one  side  is  building  up  popery, 
increasing  the  power  of  the  usurpers,  is  at  antipodes  against  the 
kingdom  of  Christ,,  and  against  the  safety  of  our  country,  and 
the  best  interest  of  the  world.  When  will  parents  see  that 
this  baby  sprinkling  movement  only  fools  them,  is  unprinci- 
pled, is  profane,  is  anti-christian,  is  a  solemn  mockery,  and 
is,  in  fact,  treacherously  building  up  the  cause  of  the  enemy, 
under  the  pretence  of  building  up  the  cause  of  Christ.  Pa- 
rents deceive  their  children,  and  yet  ignorantly,  and  with  ho- 
nest motives.  Children  grow  up  with  the  deception,  and  be- 
come ministers,  and  deceive  others,  though  they  may  mean 
no  such  thing.  Thus  all  pass  along,  deceiving  and  being  de- 
ceived, destroying  all  peace  and  harmony  among  Christians, 
and  in  the  Christian  world  ;  robbing  Jesus  Christ,  of  mock- 
ing his  ordinance,  uttering  falsehoods  in  the  mock  service, 
and  building  up  false  rulers,  who  are  stretching  further  and  fur- 
ther to  a  state  of  absolute  popery  and  monarchy  overChristians. 

Even  the  immersion  of  a  Christian,  if  it  subject  him  to  the 
wrong  rulers,  and  in  the  wrong  government,  is  a  baptism,  os- 
tensibly under  the  colors  of  Christ,  but,  in  fact,  deceptively, 
under  a  totally  different  ruler,  and  different  government,  and 
for  this  reason,  is  not  Christian  baptism.  Jesus  Christ  must 
have  all  the  dominion,  where  we  are,  or  we  are  not  baptized 
into  his  kingdom. 


141 

When  will  people  awake,  and  enlist  under  the  banner  of 
Christ,  instead  of  enlisting  under  that  of  usurpers,  and  rebels, 
and  self-created  rulers.  The  building  up  of  these  monarehs 
and  rulers  by  the  stratagem  and  deceptions  of  baby  sprinkling, 
counteracts  the  dominion  of  Christ,  and  the  spread  of  his  king- 
dom, as  he  originally  contemplated,  hinders  Christians,  after 
conversion,  from  being  exclusively  und£r  him.  Whosoever  is 
not  with  Christ  is  against  him.  What  a  pity  so  many  good  mi- 
nisters, and  so  many  babes,  by  being  fooled,  should  be  prepared 
favor  during  all  their  lives,  the  above  popish  state  of  things,  to 
at  antipodes  against  Christ,  and  in  favor  of  his  rivals. 

This  baby  sprinkling,  we  cannot  bnt  see  is  a  gross  fraud. 
It  obstructs  the  prevalence  of  Christ's  kingdom  ;  it  cheats 
him  out  of  the  true  intent  and  effect  of  his  own  initiating  or- 
dinance, by  using  the  mockery  of  it,  and  the  words  of  it,  and 
for  another  purpose  ;  it  cheats  him,  by  teaching  that  the  wili 
of  men  and  of  parents  may  make  the  law, — thus  trampling  his 
authority,  and  his  right  to  make  the  law,  in  the  dust ;  it  cheats 
him,  by  preventing  him  from  ever  having  those  who  confide 
in  it,  in  a  state  of'oneness  under  himself,  in  his  own  kingdom ;  it 
cheats  him  out  of  their  usefulness  to  him,  and  their  right  ex- 
ample; it  cheats  him  out  of  the  privilege  of  ruling  his  own 
people  for  their  own  best  interest  under  himself,  and  for  the 
best  interests  of  a  perishing  world  ;  it  cheats  him,  by  the  ob- 
structions it  throws  in  his  way  ;  it  cheats  him  out  of  the  privi- 
lege of  gathering  them  all  in  his  own  way,  and  of  seeing  them 
all  happy  as  one,  and  enjoying  free  communion  as  he  would 
have  it.  The  ministers  who  were  cheated  with  this  delu- 
sion in  infancy,  became  the  blind  and  unconscious  tools  in 
cheating  others.  They  are  cheated  into  the  belief  that  it  is 
divine,  when  it  is  only  a  palpable  modern  hoax ;  and  being  so 
cheated,  they  cheat  others  during  all  their  lives  with  it,  and 
all  this  without  knowing  it  to  be  a  cheat.  By  confiding  in 
this  baby  sprinkling,  they  become  instrumental  in  all  this 
world  of  iniquity,  arid  know  it  not.  They  do  a  great  injury 
to  the  kingdom  of  Christ  and  to  the  world,  and  breed  and 
perpetuate  divisions,  and  know  it  not.  They  mean  to 
build  up  the  kingdom  of  Christ,  but  in  reality  build  up  the  fold 
of  usurpers,  when  they  say,  «•  I  baptize,"  tell  a  falsehood,  and 
do  not  know  it :  and  in  this  way  cheat  others  by  the  falsehood, 
and  know  it  not.  When  they  add,  M  In  the  name  of  Fa- 
ther, Son,  and  Holy  Ghost,"  if  they  mean  by  authority  of 
the  great  God,  they  tell  another  falsehood,  and  know  it 
not;  and  thus  cheat  the  congregation  by  this  falsehood,  and 
know  it  not.     If,  in  the  use  of  these  latter  words,  they  mean 


142 

to  say  they  subject  the  babe  to  Father,  Son,  and  Holy  Ghost, 
in  that,  too,  they  tell  a  falsehood,  and  know  it  not;  (or  in  fact 
they  only  subject  the  child  to  human  rulers  in  an  earthly 
kingdom,  the  device  of  men.  They  cheat  the  people,  and 
know  it  not,  when  they  teach  that  the  child  is  by  that  fiction 
subjected  to  Christ  or  baptized.  If  after  this  they  pray  to  God, 
and  s  iy  to  him  that  it  has  been  done  according  to  his  instruc- 
tion, they  tell  a  falsehood  to  God,  and  know  it  not;  and  thus 
cheat  the  people,  aud  know  it  not,  by  a  solemn  falsehood  ut- 
tered rn  prayer.  When  they  publicly  defend  this  delusion  as 
divine,  they  defend  a  false  pretender,  and  know  it  not,  and  in 
this  way  cheat  the  people,  and  know  it  not.  When  they  en- 
courage the  parents  to  it,  they  of  course  cheat  the  parents, 
and  know  it  not;  and  the  parents,  too,  cheat  their  babes;  for 
while  they  really  mean  to  give  up  their  children  to  God,  they 
only  in  fact  bind  out  their  children  as  slaves  to  other  lords, 
and  thus  cheat  their  children  out  of  the  privilege  of  beingdevo- 
ted  to  the  right  Lord,  and  in  the  right  kingdom ;  and  the  child 
is  cheated  as  he  grows  up,  into  a  belief  that  he  is  in  a  right 
kingdom,  when  in  fact  he  is  only  in  a  fold  whose  constitution 
was  contrived  by  men,  and  is  ruled  by  men  ;  and  being  so 
cheated,  he  is  also  cheated  out  of  the  idea  of  ever  joining  the 
right  kingdom  in  the  Lord's  way  after  conversion.  And  so 
the  Lord,  the  kingdom,  and  the  world,  are  cheated  out  of  his 
usefulness;  and  not  only  this,  but  he  becomes,  in  his  turn,  a 
cheat  to  cheat  others,  and  all  this  without  knowing  it.  And 
if  he  becomes  a  minister,  he  becomes  prepared  to  cheat  thou- 
sand* of  others  in  the  same  way,  without  knowing  it  is  a  cheat. 
Such  cheated  parents,  cheat  their  children  into  the  belief  that 
they  are  baptized,  when  they  are  not,  andall  this  without 
knowing  that  what  they  say  or  do  is  a  cheat,  and  also  that  it 
would  be  wrong  to  renounce  it,  when  in  fact  nothing  would 
be  more  pleasing  to  Jesus  Christ. 

All  babes  who  are  cheated  with  this  fiction,  become  prepared 
to  cheat  others  with  it  during  all  their  lives.  The  Christian 
world  are  cheated  by  this  delusion  out  of  the  gratification 
that  Christian  union,  under  Christ  would  afford  them,  by  the 
divisions  it  produces,  and  in  the  jars,  the  jealousies,  and  mis- 
directed expenses  and  efforts  it  occasions.  It  cheats  a  perish- 
ing world  out  of  such  an  infinite  and  invaluable  privilege  as 
a  state  of  union  in  the  Christian  world.  It  cheats  benevolent 
individuals,  who  have  contributed  their  substance  and  their 
efforts  to  benevolent  institutions,  out  of  the  privilege  of  reali- 
zing the  objects  which  their  expanded  and  benevolent  hearts 
desire.     It  cheats  the  Christian  world,  by  the  blinding  and 


143 

darkening  influence  of  such  a  delusion,  out  of  the  privilege 
of  discovering  any  possible  way  in  which  Christians  can  be 
united  together,  it  does  all  this  by  building  up  the  modern 
folds  of  men  under  managers,  whose  hearts  are  full  of  the 
love  of  rule,  and  are  perfectly  blinded  by  delusion,  and  un- 
der systems  and  constitutions  which  are  the  contrivance  of 
men,  and  of  modern  origin.  It  counteracts  and  obstructs  the 
prevalence  of  the  real  kingdom  of  Christ,  under  his  own  or- 
ganization, where  he  shall  have  all  the  power  and  all  the  do- 
minion. Of  all  the  delusions,  therefore,  which  have  ever  pre- 
vailed, the  misapplication  of  the  initiating  ordinance  of  Christ 
and  of  its  substitute  to  babes,  in  its  tendency  to  build  up  po- 
pery, and  the  other  rival  folds  of  men,  to  gratify  those  who 
have  the  love  of  rule,  and  who  are  willing  to  gratify  it  at  the 
expense  of  dividing  the  kingdom  of  Christ,  and  continuing 
these  divisions,  and  of  robbing  him  of  his  dominion,  and  in  its 
tendency  to  promote  and  extend  delusion,  disobedience  to 
God,  rebellion  in  Israel,  and  its  tendency  to  destroy  the  use- 
fulness of  those  who  are  duped  by  it  after  their  conversion, 
and  in  leading  them  to  build  up  other  lords,  and  under  other 
constitutions,  than  the  Saviour  and  his  constitution,  has  doubt- 
less occasioned  more  real  injury  to  the  kingdom  of  Christ, 
and  thrown  greater  obstacles  in  the  way  of  Christian  union, 
and  of  the  conversion  of  the  world,  than  any  device  or  strata- 
gem of  the  grand  adversary,  that  was  ever  contrived. 

As  those  constitutions  formed  by  the  Pope,  by  Henry  VIII, 
by  Calvin,  and  by  Wesley,  conveyed,  in  fact,  no  power,  (for 
the  makers  had  none  to  convey,)  as  God  is  the  only  source  of 
power  in  these  matters,  and  not  the  people,  or  any  rulers,  and 
as  those,  therefore,  who  step  into  power,  under  them  are  usur- 
pers, the  ordinations  derived  from  such  usurpers  can  not  pos- 
sibly be  valid;  because  a  usurper,  having  no  power  but  what 
he  usurps,  conveys  none  but  a  usurped  power,  and  this  is 
none  at  all.  It  is  all  done  under  the  wrong  constitution,  in 
the  wrong  fold,  and  under  the  wrong  rulers.  Nothing  is 
done  right,  except  that  which  is  done  within  the  kingdom 
and  government,  and  constitution,  and  jurisdiction  of  Jesus 
Christ.  If  the  beginning  is  usurpation,  the  succession  is  no- 
thing but  usurpation.  The  very  existence  of  these  other  folds 
<lli<>n.  The  builders  of  them  and  the  rulers  have  ten  thou- 
sand times  more  cause  to  weep  bitterly  than  Peter  had.  He 
never  went  so  far  in  denying  his  Lord,  as  to  assume  the  reins  of 
government,  and  build  up  opposing  folds,  and  frame  consti- 
tutions, usurp  the  dominion  over  his  people,  ordain  subalterns, 
and  provide  for  a  succession,  and  provide  to  forestall  numbers 


144 

by  securing  babes  by  stratagem.  Peter's  was  a  sudden  emer- 
gency, and  be  immediately  repented.  But  these  modern  ru- 
lers seem  to  show  no  disposition  to  repent. 

From  the  principles  laid  down,  it  is  evident  that  every  bishop, 
officer,  and  ruler,  holding  on  to  the  reins  of  government, 
should  immediately  cease  his  usurpation,  and  repent  of  his 
rebellion  against  the  rightful  and  only  Lord  over  Christians, 
and  cease  to  perpetuate  this  treason,  as  he  would  meet  it  at 
the  bar  of  God.  Every  subaltern  minister,  however  honest 
in  deriving  an  office  from  such  usurpation,  and  under  such  re- 
bellion, should  see  and  candidly  turn  away  from  his  mistake, 
and  set  an  example  that  is  adapted  to  remove  such  rebellion, 
and  such  a  treasonable  state  of  things.  The  original  usurp- 
ers had  no  power  but  that  which  was  obtained  by  robbing 
God;  of  course  they  did  not  have  it  in  fact ;  consequently 
they  conferred  none.  Every  transaction,  so  far  as  the  power 
is  derived  from  such  usurpation,  is  void  from  the  first. 

Christians  who  find  themselves  subject  to  usurpers,  should 
immediately  withdraw,  and  subject  themselves  to  him  who 
alone  has  all  the  power,  and  who  has  bought  them  with  his 
blood.  Ministers  under  usurpers,  if  they  go  on,  and  attempt 
to  gain  proselytes,  should  be  aware  that  in  every  step  they 
are  defrauding  Christ,  by  attempts  to  get  away  his  right- 
ful subjects,  and  to  subject  them  to  the  usurpers  under  whom 
they  act.  Such  ministers  are  promoting  rebellion,  and  it  is 
an  imposition  upon  those  with  whom  they  tamper,  and  it  is 
perpetuating  rebellion  against  Jesus  Christ  and  against  his 
dominion. 

Those  who  were  sprinkled  in  infancy,  were  only  sprink- 
led into  subjection  to  these  usurpers  of  dominion.  It  was 
false  in  principle,  and  a  profane  use  of  the  words  connected 
with  baptism,  and  the  sprinkling  was  nothing  but  a  stratagem, 
the  device  of  men.  As  soon  as  converted  therefore,  they 
should  immediately  subject  themselves  to  Christ,  just  as  if  no- 
thing had  been  done.  If  any  confide  in  it  as  a  substitute  for 
circumcision,  they  should  remember  that  Paul,  the  three  thou- 
sand, and  the  five  thousand,  were  probablv  all  really  circum- 
cised, and  while  the  law  was  in  force,  too,  and  yet,  as  soon  as 
converted,  they  were  all  subjected  to  Christ  in  baptism. 
Wherefore,  go  thou,  and  do  likewise. 

For  honest  Christians  to  get  on  board  the  wrong  ship,  in 
these  times,  is  no  uncommon  occurrence.  They  should  im- 
mediately rectify  the  mistake.  It  is  a  disgrace,  and  disho- 
ner,  when  apprized  of  it  to  remain.  But  it  is  an  honor  to  rec- 
tify, and  get  on  board  the  ship  of  Jesus  Christ,  where  he  alone 


145 

is  commander.  Under  the  wrong  commander,  all  is  wrong. 
One  error  as  to  church  organization,  always  needs  human  ru' 
lers  to  take  care  of  it,  and  these  by  a  stretch  of  power  soon 
mislead  the  church  and  decoy  it  away  from  the  rightful  Cap- 
tain. No  organization  can  possibly  be  right,  except  it  be 
where  Christ  himself  has  all  the  power,  and  where  Christians 
are  subjected  exclusively  to  him.  Let  each  organization  be 
tested  by  the  leading  principles  we  have  given,  and  let  each 
minister  test  himself,  and  decide  under  what  government  he 
is  building,  and  whether  he  derives  his  authority  from  Christ, 
or  from  usurpers,  and  whether  he  is  accustomed  to  baptize 
into  Christ,  or  ranlize  into  subjection  to  usurpers. 


LETTER     XVIII. 

PRETENDED    SUCCESSION    IN    OFFICE. 

i  being  in  the  universe  but  Jesus  Christ,  has  any  right  to 
the  dominion  and  jurisdiction  over  his  kingdom  as  emanating 
from  the  sacred  Trinity,  the  true  source  of  all  power. 

The  covenant  of  redemption  eternally  subsisting  between  the 
three  persons  in  the  Trinity,  has  acceded  this  right  to  reign 
exclusively  and  permanently  to  Jesus  Christ.  He  is  placed 
upon  the  holy  hill,  Zion,  and  he  is  to  reign  till  all  ene- 
mies are  subdued  at  his  feet.  All  power  in  heaven  and 
on  earth  is  given  to  him  from  the  true  fountain. 
(Matt,  xxviii.  18.)  The  chain  of  title  is  unbroken  and  direct. 
In  matters  of  religion,  the  people  are  not  the  fountain  of  pow- 
er, but  God.  The  tail  is  not  to  be  the  head,  nor  the  head  the 
tail.  In  civil  and  political  matters  the  people  are  the  source 
of  power,  but  in  religion  God  is  the  only  source  of  power, 
and  he  has  given  it  to  Christ.  Where  did  the  chain  of  title 
to  power,  among  these  modern  rulers  over  these  modern 
folds,  built  by  men  and  enlarged  by  these  stratagems  begin? 
In  the  kingdom  of  the  Pope,  the  usurpation  began  with  the 
first  founder  of  popery.  In  the  church  of  England,  it  began 
with  Henry  VIII  his  Parliament,  and  the  wicked  bishops, 
hi  the  Presbyterian  kingdom  it  began  in  1641,  with  Calvin. 
ilvin  was  only  a  subordinate  officer  under  the  Pope — 
had  never  gone  into  tin:  kingdom  and  jurisdiction  of  Christ — 
bad  B4T6I  Named  nor  acquiesced  in  the  principles  of  that 
kingdom  under  Christ .  of  course  never  having  a  membership 

M 


146 

there,  he  never  had  an  office  from  the  kingdom  of  Christ. 
His  office  was  illegitimate,  and  yet  his  is  all  the  office  out  of 
which  Presbyterianism  has  grown.  As  popery  was  in  the 
revolt,  it  had  no  legitimate  offices  at  all,  and  of  course,  none 
to  confer.  Calvin  had  none  but  of  them  ;  of  course  it  was 
none.  As  the  Presbyterians  have  never  returned  to  the  orig- 
inal Fold  of  Christ,  by  being  baptized  into  him,  they  can 
have  no  legitimate  offices,  of  course. 

A  revolt  from  popery  took  along  all  the  offices  which  the 
Church  of  England  ever  had.  Wesley's  chain  of  title  to  an 
office  began  in  the  church  of  England.  But  what  was  his  of- 
fice? merely  that  of  a  Priest  or  deacon. 

The  chain  of  title  to  office  then,  in  his  bishops,  began  with 
him.  Any  other  person  in  the  world,  and  just  as  much  out 
of  the  jurisdiction  of  Christ,  has  just  as  good  a  right  to  start 
and  head  a  succession  of  bishops.  But  as  Wesley  had  no 
such  power  to  convey,  of  course  his  succession  of  bishops 
have  none.  When  did  God  authorize  Wesley  in  1784,  to  be- 
gin a  line  of  bishops,  and  to  clothe  them  with  such  powers? 
If  he  had  no  such  authority,  and  no  such  powers,  his  bishops 
have  none,  and  those  who  hold  offices  under  them  have  none. 
The  chain  of  title  to  power  in  the  Methodist  jurisdiction,  be- 
gan at  Wesley,  in  1784. 

So  in  the  kingdom  of  free-masonry,  the  chain  of  title  to 
power  began  with  Elias  Ashmole,  in  1717.  In  the  kingdom 
of  Mormonism,  at  Joe  Smith,  in  1830. 

Suppose  Beelzebub  had  am  office  in  heaven ;  could  he  ex- 
ercise that  office  in  the  kingdom  of  darkness?  Were  the 
terms  upon  which  he  received  that  office  such,  that  he 
might  exercise  it  in  heaven  a  while,  then  rebel,  and  revolt, 
then  be  thrust  down  to  hell,  and  still  exercise  that  office  in 
hell?  Suppose  the  founders  of  popery  held  offices  in  the 
kingdom  of  Christ,  were  they  empowered  to  exercise 
those  offices  ;  first  in  the  kingdom  of  Christ  for  a  while,  then 
to  rebel,  then  to  build  up  a  rival  and  opposing  kingdom,  and 
still  to  exercise  those  same  offices  in  this  rebellious  and  new 
formed  kingdom?  When  an  officer  of  anarmy  becomes  the 
head  of  a  mutiny,  and  revolts,  and  fights  the  army  whence 
his  power  was  derived,  does  he  hold  his  office  any  longer,  as 
of  the  original  army?  Certainly  not.  As  soon  as  an  officer  of 
any  description  begins  to  act  in  a  revolted,  or  another  com- 
peting kingdom  or  government,  his  office  from  the  first,  in  the 
nature  of  things,  ceases  and  becomes  void.  To  pretend  to  ex- 
ercise it  in  another  government,  or  kingdom,  or  army,  or 
eountry,  or  jurisdiction,  than  that  where  it  was  conferred,  is 


147 

perfectly  absurd  in  the  nature  of  things.  To  turn  vulture  up- 
on the  government  which  conferred  it,  and  still  to  exercise  it 
as  of  that  government,  is  the  most  absurd  thing  in  nature.  It 
could  not  be  so. 

If  the  first  founders  of  popery  had  offices  under  the  king- 
dom of  Christ,  yet  as  soon  as  they  began  to  build  up  popery 
— an  opposing  government — their  offices  ceased.  They 
usurped  and  assumed  all  the  power  they  exerci-ed  in  the  new 
jurisdiction  after  that.  So  also  when  Henry  the  VIII.  and 
his  bishops  revolted  from  popery,  they  all  lost  the  offices  they 
held  even  from  the  Pope,  and  from  that  time  forward  assum- 
ed and  usurped  all  the  power  they  exercised. 

Wesley's  was  no  better  than  such  as  these  revolters  from 
popery  had  to  confer.  But  as  soon  as  he  revolted  from  them, 
he  lost  even  the  office  he  received  from  them;  because  it  was 
not,  in  the  nature  of  things,  conferred  to  be  exercised  in 
another  revolted  and  opposition  fold  or  kingdom.  How 
does  Wesley  look,  then,  in  presuming  to  confer  the  office 
of  bishop;  in  establishing  a  new  fold,  with  nothing  but 
an  inferior  and  spurious  office  himself?  And  how  do  suc- 
cessors look,  in  holding  on  to  such  powers,  when  their  chain 
of  title  goes  back  only  to  him?  And  how  do  minions  look, 
in  extending  the  powers  and  jurisdictions  of  such  Rulers, 
and  by  such  stratagems,  as  we  sec.  When  at  the  reforma- 
tion those  who  were  thoroughly  reformed,  and  those  who 
were  in  the  kingdom  of  Christ,  were  minded  to  act  exactly 
according  to  the  Bible,  and  to  build  exclusively  under  Christ's 
jurisdiction,  and  by  gospel  baptism  into  subjection  to  him,  so 
many  of  them  as  were  seduced  into  the  observance  of  the  strat- 
agem of  baby  immersion,  in  order  thus  to  build  up  another 
kingdom,  part  clay,  part  brass,  and  part  silver, — as  soon  as 
they  decided  to  do  it,  their  office,  if  they  held  any,  ceased  at 
that  time,  from  the  nature  of  things.  Because  they  never  re- 
d  it  to  build  up  such  other  folds.  And  as  soon  as  Cal- 
vin and  associates  decided  to  build  up  an  aristocratic  or  Pres- 
byterian fold,  and  commenced  subjecting  the  people  under 
four  aristocracies,  in  present  Presbyterian  form,  they  lost 
their  office,  from  the  nature  of  things,  which  they  received  in 
any  other  fold,  if  such  offices  existed.  Because  it  is  impossi- 
ble for  an  office  to  be  legitimate,  out  of  the  jurisdiction  which 

conferred  it. 

B(  •  l/.« -bull  might  just  as  well  carry  his  office  from  heaven 
into  the  kingdom  of  darkness,  and  exercise  it  there,  in  the  na- 
ture of  the  case,  as  Calvin  and  associates  carry  an  office  re- 
ceived to  build  up  popery   with,  into  a  newly  contrived  and 


148 

totally  different  fold,  and  so  much  at  variance  from  the  pur- 
pose tor  which  they  were  in  that  jurisdiction  originally  ap- 
pointed or  ordained.  A  Justice  of  the  Peace  appointed  in 
one  county,  can  not  exercise  that  office  in  another  county. 
A  civil  officer  in  one  State,  cannot  exercise  his  office  in  ano- 
ther, or  for  another  purpose,  or  within  another  jurisdiction. 

The  founders  of  popery,  then,  lost  aH  the  office  they  pos- 
sessed as  soon  as  they  began  to  build  in  another  jurisdiction 
than  that  of  Christ.  The  bishops  and  clergy,  in  the  time  of 
Henry  the  VIII. ,  lost  all  the  offices  they  held  from  popery,  as 
soon  as  they  began  to  build  in  another,  a  revolted  jurisdiction. 
And  Wesley  lost  all  the  office  he  held,  even  of  the  Episcopa- 
lians, as  soon  as  he  began  to  build  in  another,  a  revolted  fold. 
The  Congregationalists  lost  their  offices,  if  they  had  any,  as 
soon  as  they  began  to  build  in  another  kingdom  of  medley 
mixture,  different  from  the  real  kingdom  of  Christ.  And 
Calvin  and  associates,  lost  their  office,  as  derived  from  po- 
pery, whence  it  came,  as  soon  as  they  began  to  build  up  ano- 
ther, an  aristocratic  fold,  under  Calvin.  The  whole  of  this 
governmental  operation,  then,  from  the  first  to  the  last,  is  usur- 
pation, and  based  on  nothing. 

What  is  the  chain  of  title  through  popery  worth,  if  it  could 
be  traced?  What  was  the  office  the  first  founders  of  popery 
possessed,  while  under  Christ?  Not  the  office  of  a  pope,  but 
merely  the  office  of  a  minister, —  a  servant.  Changing  that 
into  the  office  of  pope,  or  a  bishop,  in  the  modern  sense,  is 
absurd, — is  an  usurpation,  even  if  an  office  could  be  carried 
from  one  jurisdiction  to  another.  The  office  of  pope  often 
was  interrupted,  and  for  a  great  many  years  at  a  time,  and 
once  was  filled  by  a  woman.  What  is  such  a  popish  succes- 
sion then  worth  f  A  chain  of  succession  through  the  king- 
dom of  darkness  up  to  Eeelzebub,  would  be  just  as  good,  and 
worth  just  as  much.  A  chain  with  so  many  broken  links,  as 
exists  in  the  succession  in  popery,  is  no  chain  at  all.  It  be- 
gins with  antichrist  at  the  head,  and  continues  with  antichrist 
wherever  it  is  found.  The  chain  of  succession  up  to  Beelze- 
bub, may  be   described  in  the  same  way,  and  is  jii3t  as  good. 

As  no  one  ever  had  permission  from  Christ  to  establish  a 
popish  government,  an  Episcopal  government,  a  Congrega- 
tional separate  jurisdiction  or  fold,  a  Presbyterian  aristocrat- 
ic government,  or  a  Wesleyan  government;  a  chain  of  suc- 
cession through  popery  is  good  for  nothing,  if  it  could  be 
shown.  It  stops  at  a  usurper,  even  at  the  head  of  popery 
Where  in  the  Bible  is  there  the  least  evidence  that  a  succes- 
sion in  office  from  one  man  to  another,  is  indispensible.     As 


149 

well  might  our  Presidents,  and  all  our  civil  officers  claim  a 
jure  divino  right  to  appoint  successors  in  office,  as  these  ru- 
lers over  Christians  claim  such  a  right  to  appoint  successors 
in  office. 

Ordination  is  appointment,  as  the  Greek  word  in  the  New 
Testament  denotes.  This  appointment,  as  the  original  Greek 
implies,  was  often  made  in  the  apostolic  churches,  by  raising 
their  hands.  If  a  succession  from  one  officer  to  anoth- 
er is  indispensible,  none  of  us  have  it.  It  is  certain,  as  we 
have  demonstrated,  that  it  is  not  found  in  any  of  these  revol- 
ted folds. 

It  is  not  necessary.  If  it  was  it  would  have  been  preserv- 
ed. If  it  is  preserved,  it  is  only  with  that  succession  which 
begins  with  John,  continues  on  under  Christ  and  the  apostles, 
continues  with  the  primitive  churches,  all  of  which  held,  as 
we  have  demonstrated  historically,  the  same  sentiments  and 
principles  as  those  churches  which  have  more  recently  been 
dubbed  as  Baptists.  The  succession  continued  with  those 
who  were  driven  by  popery  into  the  dens  and  mountains,  by 
persecution,  because  they  adhered  to  the  same  principles. 

It  continues  also  with  the  Waldenses,  Petrobrusians, 
and  Henricians,  who  still  adhered  to  the  same  princi- 
ples, with  the  first  Christians  under  the  reformation,  and  with 
those  who  in  such  vast  numbers  suffered  under  the  cruel  bish- 
op Bonner,  and  associate  Episcopal  bishops.  By  a  regular 
succession  they  can  easily  be  tiaced  down  to  this  time. 

But  what  do  we  so  trace  1  Not  a  succession  of  rulers  and 
usurpers,  forming  separate  jurisdictions,  ambitiously  assum- 
ing the  reins  of  government.  But  we  trace  a  humble  peni- 
tent, persecuted,  obedient  people,  acceding  all  the  power,  and 
jurisdiction  to  Jesus  Christ,  appointing  or  ordaining  his  min- 
isters, according  to  his  word.  And  such  an  appointment  or 
ordination,  even  without  tracing  any  regular  line,  if  perform- 
ed according  to  his  law,  and  under  his  jurisdiction,  is  valid. 
When  the  question  about  an  office,  and  its  validity,  is  raised, 
the  question  is  not  such  as  regards  aline  of  succession.  This 
is  only  a  notion  of  papists,  and  tyrants,  and  lawless  usurpers. 
Th«-  only  question  is,  Was  he  appointed  under  the  right  juris- 
diciion,  and  to  act  in  the  right  jurisdiction,  and  in  behalf  of 
the  legitimate  government.  If  he  was  appointed  in  the  wrong 
jurisdiction,  to  act  under  an  illegitimate  government,  and  for 
thrir  purposes,  it  is  all  void,  and  just  as  if  nothing  had  been 
done. 

How  then  do  the  Papists,  the  Episcopal  bishops,  Calvin 
and  his  aristocracies,  and  Wesley,  and  his  bishops,  appear: 


150 

as  well  as  the  civil  governments  in  usurping  such  powers  over 
the  abused  people  of  Christ, — in  insulting  heaven  by  pretend/ 
ing  a  divine  descent,  under  such  circumstances — in  building 
up  such  rival  folds — in  dividing  the  people  of  God — in  trea- 
cherously misleading  the  people  of  God — in  building  up  such 
treason^  and  in  using  such  stratagems  for  the  accomplishment 
of  these  nefarious  purposes  ? 

These  have  all  built  up  revolted  folds,  seized  the  reins  of 
government,  opposed  baptism  into  the  jurisdiction  of  the  true 
King,  and  managed  the  people  into  their  own  lold,  under 
themselves,  and  by  stratagems,  when  it  is,  in  fact,  treason  to 
build  up  such  folds — when  they  never  were  authorized  to  ga- 
ther up  the  people  under  themselves,  when  the  law  is,  that  arl 
be  gathered  under  Christ — and  when  from  the  true  fountain 
of  power,  Jesus  Christ  stands  forth  as  the  only  King  in  Zion, 
and  nothing  is  done  aright  unless  it  is  done  under  his  jurisdic- 
tion. 

A  person  whohas  never  been  made  a  member  of  the  kingdom 
of  Christ,  and  only  been  made  a  member  in  an  illegitimate 
fold,  acting  under  an  illegitimate  jurisdiction,  neverbeen  by 
baptism  put  into  the  kingdom  of  Christ,  but  always  stood  at 
antipodes  a'gainst  it,  if  he  is  ordained  in  such  illegitimate  ju- 
risdiction, still  it  is  all  illegitimate.  It  is  not  a  succession  of 
immersines,  that  aathorizes  one  to  immerse  into  the  kingdom 
of  Christ.  Offices  and  baptism  do  not  derive  their  validity 
from  succession,  but  from  jurisdiction.  S-uch  a  person  even 
immersing  within  the  wrong  jurisdiction  does  not  subject  the 
baptized  to  the  jurisdiction  of  Christ, — an  effect  always  con- 
templated by  Christ.  A  person  who  has  always  remained 
an  alien,  with  an  office  from  another  government,  might  as  well 
administer  the  oath  of  allegiance  without  even  being  a  mem- 
ber himself,  as  for  one  to  think  he  is  baptizing  into  Christ 
when  he  has  never  been  introduced  into  the  fold  of  Christ 
himself. 

There- is  then  no  succession  of  bishops,  and  no  legitimate 
succession  ol  any  kind  out  of  the  kingdom  of  Christ.  But  on 
the  contrary,  from  the  first  revolt  from  the  kingdom  of  Christ 
it  is  nothing  but  a  succession  of  a  revolted  state,  from  the  ju- 
risdiction and  kingdom  of  Christ, 

Christ  has  a  succession  as  we  have  traced.  Every  minis- 
ter in  gospel  order  is  made  such  by  Him,  and  recognized  by 
his  church,  who  are  under  his  jurisdiction. 

Those  who  are  under  the  jurisdiction  of  other  rulers,  are 
all  wrong  from  first  to  last,  and  will  continue  so  until  they 
return  to  the  jurisdiction  of  Jesus  Christ. 


m 


LETTER    XIX. 

WICKEDNESS    OF    RULERS. 

I  was  illustrating  the  prominent  principle,  that  in  the  king- 
dom of  Christ,  he  alone  has  all  the  power,  and  showing  where 
this  principle  clashes  with  the  Christian  kingdoms  of  men. 
I  Hty  Christian  kingdoms,  because  so  many  excellent  Chris- 
tians are  by  some  means  gathered  into  them;  kingdoms  of 
men,  because  men  continued  the  constitutions,  and  men  go- 
vern the  people  who  are  gathered.  In  thekingdom  of  Christ 
as  it  is  defined  in  the  scriptures,  he  alone  forms  the  constitu- 
tion, and  he  alone  governs  the  people.  Of  course  kingdoms 
of  the  former  description,  are  not  the  kingdoms  of  Christ. 
He,  in  scripture,  recognises  that  only  a3  his  kingdom,  where 
he  has  all  the  dominion.  In  just  so  far  as  men  rule,  he  can- 
not ;  and  it  therefore  ceases  to  be  his  kingdom,  when  they 
*J»tt*p  the  dominion,  or  govern  at  all  according  to  their  con- 
stitutions. I  have  not  a  word  to  say  about  the  comparative 
excellency  of  Christian  character,  among  the  Christians  in 
either  of  the  kingdoms.  Very  probably  there  are  as  devoted 
and  pi  ins  Christians  in-  the  Christian  kingdoms  of  men,  as 
there  arc  where  Christ  has  the  entire  dominion,  and  controls 
all  the  external  and  internal  regulations.  And  we  charge  no 
special  dark  design  upon  the  human  rulers.  So  far  as  it  is 
>le  for  men  intoxicated  with  the  love  of  power,  and  with 
constant  strife  for  the  pre  eminence,  and  exercising  usurped 
dominion  over  the  rightful  subjects  of  another,  and  that  oth- 
er the  Lord  Jesus  Christ,  to  be  so  far  deluded  as  to  he  hones 
in  heart,  s.i  far  we  admit  they  may  have  honesty  of  heart,  and 
the  whole  judgment  of  their  hearts,  to  the  Judge  of  all 
the  earth.  Their  course  is  exceedingly  unjust  in  fact,  ho w- 
iinr.»n>cioiis  of  it  they  may  be.  They  interfere  with  his 
ri<.'ht  t<»  spread  his  own  kfngimi  exclusively,  by  his  agents, 
without  belt)  g  obstructed  hy  thrm  and  their  agents,  in  spread* 
iriir  tlnir  dominions.  They  interfere  with  his  just  rights, and 
with  Ml  title  to  all  the  people,  to  all  the  pow  t  r.  and  to  ill  the 
dominion,  and  with  his  rij*ht  to  have  all  the  Christians  and 
minister*  employed  in  building  up  his  kingdom,  according  to 
his  pattern,  exclusively. 


152 

The  course  of  these  rulers  is  treason  and  rebellion,  in  fact, 
of  the  darkest  dye.  Delusions  from  infancy  up,  and  famili- 
arity with  this  treasonable  staie  of  things,  and  these  delusions 
and  the  defence  of  them,  that  is  often  made  in  true  Roman 
Catholic  deluded  style,  by  minisiers,  by  parents,  and  by  oth- 
ers, who  are  as  perfectly  crazy  with  them,  as  the  papists  were 
with  their  delusions,  may  possibly  diminish  some  part  of  the 
guilt  in  the  eye  of  omniscience.  We  leave  all  that  to  the 
rightful  Judge,  and  deal  only  with  facts.  It  is  usurpations, 
rebellions,  treasons,  frauds,  and  wrongs,  in  fact,  against  Christ 
as  King,  and  sole  King  over  his  people.  It  is  interference, 
in  fact,  by  these  rulers,  the  maker  of  these  constitutions,  and 
the  successors  in  the  usurped  dominions,  against  the  unity  of 
his  people,  under  him,  and  against  his  right  to  have  all  the 
Christians  one  under  him,  and  against  his  right  to  their  uni- 
ted influence  with  him,  and  exclusively  with  him,  for  the  con- 
version of  the  world  It  is  fraud,  in  fact,  upou  him,  upon 
his  kingdom,  and  upon  a  perishing  world.  It  is  treason,  re- 
bellion, and  usurpation,  in  fact,  of  which  we  treat.  We  pre- 
sent Jesus  Christ  as  the  only  being  in  the  universe,  who  has 
the  right  to  exercise  any  dominion  in  the  kingdom,  any  con- 
trol and  power,  (except,  that  which  is  expressly  required  by 
him  to  be  done  in  benevolent  discipline  in  his  behalf.)  We 
present  the  rights  of  his  down  trodden  standard,  and  oppress- 
ed kingdom,  as  above  defined.  We  present  the  great  advan- 
tages of  Christian  union  under  him,  and  the  claims  of  a  per- 
ishing world  to  the  influence,  and  useful  tendency  of  such 
union  to  their  conversion.  In  view  of  these  we  most  affec- 
tionately remonstrate  with  these  rulers  over  the  Christian 
kingdoms.  We  know  you  are  blinded  by  delusions  which 
have  grown  with  your  growth,  and  strengthened  with  your 
strength.  You  have  all  that  love  of  power,  all  that  love  of 
party,  all  that  habitual  delusion  from  infancy,  all  those  habits 
of  thinking  in  a  particular  deluded  channel,  which  throw  dif- 
ficulties in  the  way  of  your  reformation,  which  are  natural  to 
those  who  grow  up  under  such  a  state  of  things.  And  like 
the  sinners  who  are  banded  together,  ye  have  the  influence 
of  each  other  to  prevent  any  misgiving  in  any.  And  more- 
over, ye  are  strengthening  the  same  delusions,  and  sel- 
fish love  of  party,  and  delusive  habits  in  your  subjects.  But 
after  all,  he  that  has  the  means  of  knowing  the  law,  and  knows 
it  not,  or  for  any  reason  fails  to  learn  it,  is  held  in  civil  gov- 
ernments, and  doubtless  in  the  divine,  equally  criminal  for 
transgression,  as  if  he  knew  it.  Ye  are  guilty  of  usurpation 
or  treason,  and  of  perpetuating  rebellion  in  fact.     And  every 


153 

candid  dispassionate  person  sees  it.  God  sees  it,  and  angela 
see  it.     And  ye  will  see  it  in  the  great  day. 

We  say,  and  every  one  knows,  that  the  popish  powers,  that 
the  church  and  state  establishments,  that  Henry  the  eighth, 
his  Parliament,  and  those  bishops,  that  Calvin,  that  the  Con- 
gregational powers,  and  that  Wesley, — never  had  any  per- 
mission from  the  Lord  of  all  power,  to  form  such  constitu- 
tions, to  suit  themselves  severally,  under  which  to  gather  up 
sections  of  his  people,  or  put  themselves  into  power  over 
them,  or  to  rule  them  according  to  those  constitutions,  or  to 
authorize  successors  to  do  it,  or  to  authorize  the  people  of 
Christ  to  remain  since  their  time,  subject  to  such  governments. 
The  want  of  permission  from  the  true  source  of  all  power, 
amounts,  in  fact,  in  all  governments,  as  a  permanent  principle 
of  invariable  application,  to  an  express  prohibition.  It  is  al- 
so expressly  forbidden  in  such  passages  as  Rev,  xxii.  18,  19  ; 
Deut.  iv.  2,'and  12—37;  and  Prov.  xxx.  6. 

If  it  is  right  for  you  to  go  on  with  such  a  state  of  things, 
and  holding  up  such  dominions  of  men,  then  it  is  wrong  in 
Christians  during  fifteen  hundred  years  to  neglect  such  a  state 
of  things.  But  if  it  was  right  in  the  Apostles,  and  primitive 
and  successive  Christians,  to  neglect  such  a  state  of  things, 
then  it  is  certainly  treason  for  you  and  your  predecessors  to 
begin  and  continue  these  things  from  those  times,  without  an 
express  warrant  from  the  true  King,  and  Lord  of  all  power. 
For  the  beginners  of  this  business  to  frame  such  constitutions, 
and  to  put  themselves  thus  into  power,  and  to  gather  up  sec- 
tions of  Christ's  people,  was  usurpation  and  treason,  ab  initio, 
against  the  rightful  king.  Of  course  it  is  no  less  usurpation, 
and  treason,  in  successors  to  continue  it.  And  to  use  such 
stratagems  as  we  have  named,  to  take  such  advantages  of  the 
delusions  of  the  people,  from  infancy  up,  and  to  ordain  subal- 
tern-; in  such  a  rebellion,  who  should  extend  the  delusions,  de- 
coy the  people,  and  aid  you  in  extending  these  usurpations, 
and  in  building  up  these  kingdoms  of  men,  however  honest 
you  and  they  may  be  in  heart,  on  account  of  your  delusions, 
— is,  in  fact,  a  treasonable  and  rebellious  course.  You  fill  up 
the  measure  of  your  fathers  in  the  use  of  these  means,  by  con- 
tinuing and  enlarging  these  usurpations.  Ye  are  the  chil- 
of  them  that  commenced  the  rebellion,  formed  the  schemes, 
and  foitled  themselves  into  usurped  power.  Ye  are  guilty 
with  tin  in  in  1  aci.  whether  ye  see  it  or  not,  of  the  blood  of  all 
souls  that  will  perish  in  consequence  of  this  deranged  state 
of  Zion. 

These  imperiums  in  imperio  are  in  competition  againsl 


154 

the  rightful  and  exclusive  dominion  of  the  Great  King  in  Z'\- 
on,  against  the  unity  of  his  people,  and  against  the  best  in- 
terests of- the  world.  And  ye  are  now  in  fact  at  the  head  of 
the  whole  of  this  disturbance,  whether  ye  see  it  or  not.  If 
ye  hold  on,  this  whole  world  of  iniquity  will  fall  upon  you. 
Ye  have  not  even  the  excuse  that  the  beginners  of  this  busi- 
ness had,  as  ye  have  more  light,  less  seeming  necessity  from 
the  external  state  of  things,  and  from  such  ignorance  in  the 
people  as  then  existed.  But  ye  have,  in  your  love  for  pow- 
er, and  your  greediness  for  the  pre-eminence,  stretched  and 
spread  yourselves  far  beyond  everything  which  they  original- 
ly contemplated.  And  ye  shield  yourselves  under  their  pie- 
ty and  good  name  for  a  cloak  Ye  bishops,  ye  rulers  of  ev- 
ery description,  ye  petty  monarchs,  behind  the  curtains,  with 
your  subordinate  clergy,  and  agents,  entirely  under  your  con- 
trol; ye  move  the  whole  machinery  by  chords  which  vibrate 
exactly  according  to  your  pleasure.  Ye  control  the  strata- 
gems. Ye  inherit  your  dominion  from  those  who  usurped 
it.  And  yourselves  continue  to  exercise  a  usurped  dominion. 
Ye  should  repent,  and  restore  it  to  the  only  rightful  Lord  and 
Saviour  without  delay.  If  ye  hold  on,  ye  are  responsible  for 
all  this  treason  against  heaven,  for  all  these  stratagems  and 
pious  frauds,  for  all  that  is  done  by  your  subalterns,  who  are 
moved  in  the  machinery  by  your  own  wills,  and  for  all  this 
world  of  iniquity.  The  subalterns  are  the  catspaw  in  your 
hand.  Ye  are  unseen  by  the  people  while  ye  move  the  wires, 
and  build  up  this  rebellion  in  Israel,  and  all  this  by  usurped 
powers. 

The  people  are  kind  hearted,  are  deluded  by  what  they  see 
and  hear  in  early  life,  and  feel  perfectly  unable  to  unravel 
this  "  mystery  of  iniquity,"  and  feel  as  if  they  were  deprived 
of  the  power  to  help  themselves.  They  seem  to  be  enslaved 
to  usurpers.  The  exercise  of  usurped  power  over  the  people 
of  Christ,  under  the  forms  of  religion,  and  under  a  sanctimo- 
nius  garb,  is  the  very  gist  and  essence  of  popery.  It  will  be 
a  tearful  thing  for  you  who  presume  to  exercise  dominion  over 
the  people  of  God,  to  fall  into  the  hands  of  the  living  God. 
Those  clergyman  who  can  consent  to  act  as  tools  in  these  do- 
minions of  men,  and  on  the  principle  of  passive  obedience, 
and  non-resistance  under  these  lords  spiritual,  exercising  such 
usurped  powers  against  Christ,  cannot  be  supposed  to  have 
much  manliness  of  soul  if  they  continue  in  it,  unless  we  sup- 
pose them  to  be  awfully  deluded. 

An  office  derived  from  usurpation  is  no  office  at  all.  Be- 
cause those  who  are  usurpers  have  no  offices  to  confer,  ema- 


155 

nating  from  any  correct  principles  that  relate  to  original  right?, 
A  catalogue  of  regular  successors  for  a  thousand  years  of 
such  usurpers  and  rebels  against  Christ,  presents  no  more  au- 
thority, ju re  divino,  for  the  continuance  of  any  usurpation 
than  if  it  proceeded  from  those  who  usurped  dominion  in  hea- 
ven, and  in  consequence  of  this  usurpation,  were  thrust  down 
to  the  pit.  A  catalogue  of  one  such  succession,  is  just  as 
good  as  the  catalogue  of  another.  It  is  the  original  right  em- 
anating from  Christ,  to  act  on  behalf  of  Christ  and  in  his  king- 
dom, and  here  alone  from  whence  any  valid  commission  is  de- 
rived. And  as  soon  as  such  power  is  transferred  to  a  revol- 
ted kingdom,  under  other  lords,  it  becomes  null  and  void. 
The  power  of  the  angels  to  act  in  heaven,  is  not  to  be  exer- 
cised in  a  revolted  government.  It  is  preposterous  to  sup- 
pose a  succession  of  popes — those  false  Christ's — and  as  per- 
fect rebels  as  the  rebel  angels,  continue  a  valid  office,  or  that 
such  succession  continues  it  at  all,  any  more  than  such  a  suc- 
cession through  the  infernal  pit  would  do  it.  Whoever  of  us 
act  under  the  exclusive  dominion  and  jurisdiction  of  Christ, 
retain  and  derive  our  offices  exclusively  from  that  fact,  and 
from  the  fact  that  we  do  not  act  under  other  lords,  or  derive 
our  offices  from  usurpers. 

In  the  sectarian  folds  of  men,  ambition  for  the  pre-eminence 
extensively  prevails  and  succeeds.  But  Christ  declares  it 
shall  not  be  so  in  his  kingdom.  There,  whosoever  wills  to 
be  great,  shall,  on  account  of  that  fact,  be  least  of  all  and  ser- 
vant of  all.  Suppose  these  usurpations  of  the  rightful  power 
of  Christ,  had  beg?n  at  those  times,  in  heaven,  under  those 
self-created  authorities,  and  with  such  constitutions  and  stra- 
tagems, and  the  usurpers  of  the  dominion  in  the  newly  crea- 
te! folds,  had  ordained  them  ministers  to  act  in  their  behalf, 
to  proselyte  against  the  kingdom  of  Christ.  How  would  sub- 
alterns appear  in  heaven,  deriving  their  power  from  such  a 
source  and  ordained  to  act  in  such  a  business,  and  in  such  a 
revolt,  how  long  would  they  be  endured  in  heaven?  But 
whatsoever  would  be  wicked  there,  is  wicked  here.  What- 
soever the  Lord  would  loathe  there,  he  loathes  here.  What- 
soever there  would  cause  them  to  be  thrust  down  to  hell,  will, 
if  done  here,  cause  you  to  be  thrust  down  to  hell,  unless  you 
repent.  And  whatsoever  state  of  things  Mere  cannot  be  call- 
ed the  kingdom  of  Christ,  has  no  more  claim  to  be  called  the 
kingdom  of  Christ  Ik  re  Whatsoever  things  there,  would  be 
usurpation  and  rebellion,  arc  equally  usurpation  and  rebellion 
here. 

Suppose  the  modest  Moses  after  conducting  the  children 


156 

of  Israel  ten  years,  had  had  a  pope,  a  British  King,  Parlia- 
ment, and  bishops,  a  Calvin,  and  a  Wesley,  in  succession,  form- 
ing just  such  constitutions  as  they  did,  in  order  to  gather  up 
sections  of  the  people,  and  babes  by  stratagem,  and  to  take 
advantage  of  the  delusions  of  the  people,  so  as  to  put  them- 
selves into  power.  Suppose  they  had  gathered  up  more  or 
less  of  the  people,  contrived  the  stratagems,  and  ordained 
their  subalterns  to  act  in  their  behalf,  in  using  the  stratagems, 
in  proselyting  against  Moses,  and  in  order  to  make  greater 
encroachments  upon  the  army  of  Moses.  How  contempti- 
bly should  we  look  upon  those  subalterns,  ordained  to  such 
a  business  and  continuing  it.  These  facts  would  be  clear  to 
all.  1.  These  subalterns,  so  ordained,  could  not  be  said  to  be 
gathering  to  Moses,  while  they  were  gathering  under  rival 
competitors,  or  to  derive  their  commission  from  Moses.  2. 
Those  who  joined  under  these  other  captains,  even  though 
they  were  honest,and  though  it  was  by  the  same  initiating  ordi- 
nance in  form,  still  could  not  be  said  to  belong  to  Moses'  army, 
as  long  as  they  were  under  these  other  captains.  3.  Every  bo- 
dy could  have  seen  where  the  blame  was  in  the  production  of 
these  divisions,  viz.  chiefly  in  those  who  contrived  the  con- 
stitutions, usurped  the  power  and  dominion,  as  bishops,  and 
rulers,  under  all  the  various  names,  and  their  successors  in 
the  usurpation,  partly  in  the  tame,  passive  subalterns,  ordained 
by  them  to  act  as  tools  under  such  a  government,  and  to  extend 
such  rebellion  and  witchcraft,  and  to  act  just  as  the  wires  are 
drawn  by  the  usurpers,  partly,  though  least  of  all,  in  the  de- 
luded and  misguided  people,  for  not  awaking  from  their  delu- 
sion. As  delusion  needs  great  plainness  of  speech  in  order 
to  make  things  plain,  I  will  present  still  another  case.  Sup- 
pose Jesus  Christ  had  remained  on  earth  in  person,  and  had 
personally  governed  his  own  kingdom  till  this  time.  By  king- 
dom of  Christ,  all  along  1  mean  precisely  that  organization,  in- 
cluding king  laws,  and  subjects,  that  is  described  in  the  New 
Testament.  To  use  it  in  any  other  sense  is  to  pervert  the  truth. 
Suppose  these  same  men  had  provided  those  constitutions  at 
terms,  foisted  themselves  into  power,  taken  the  reins  of  gov- 
ernment, provided  them  subalterns  and  agents  to  attend  to 
the  stratagems,  and  to  act  under  their  authority  in  all  respects 
just  as  we  see  things  move  now  in  seducing  people  under  them- 
selves. Suppose  not  a  word  had  been  said  to  the  people  till 
now  in  relation  to  this  rebellion,  and  all  things  had  moved  on 
just  as  they  have  ;  and  the  people  had  not  even  surmised  there 
was  any  rebellion  in  building  up  such  mixed  kingdoms  of 
Christian  bubes  and  others,  under  human  lords,  and  in  thus 


157 

competing  agatnst  the  kingdom  of  Christ.  Suppose  that  by 
this  time  their  delusions  and  love  of  party  had  become  so 
strong,  that  all  concerned  in  the  rebellion  had  become  so  much 
intoxicated  with  ths  love  of  power,  and  the  love  of  party,  that 
each  and  all  would  be  offended  if  a  single  doubt  were  express- 
ed. Suppose  the  Saviour  should  then  call  them  all  before 
him,  and  by  a  miraculous  flash  hold  up  to  ihem  all  the  divine 
law  in  the  case,  all  his  rights,  and  the  evils  of  those  divisions 
and  usurpations  just  as  they  will  see  them  in  the  great  reck- 
oning day,  and  show  who  are  the  guilty  ones.  In  view  of  all 
these  things,  the  rights  and  claims  of  Christ,  of  his  kingdom, 
and  of  a  perishing  world,  and  the  injuries  eight  hundred  mil- 
lions of  souls  so  many  times  over  had  suffered,  by  the  embar- 
rassments thrown  in  the  way  of  laboring  for  their  welfare 
would  not  these  self-called  lords,  bishops,  and  rulers,  of  every 
description,  melt  away  like  wax  before  his  presence,  and  hide 
their  heads  in  confusion  and  despair.  Would  they  not  call 
upon  the  rocks  and  mountains  to  fail  upon  them,  and  hide 
them  from  him  whose  power  they  had  usurped.  Their  guilt, 
in  view  of  their  usurpations,  the  rebellions  they  had  promo- 
ted, and  the  evils  they  had  produced,  would  not  be  a  desirable 
load  to  bear.  And  the  subalterns  under  such  usurpers  of  the 
It  of  the  Saviour,  would  not  present  an  enviable  appear- 
ance. 


LETTER    XX. 

TREASON. 

Allegiance  is  the  tie  that  binds  the  subject  to  the  rightful 
novcreitfn.  The  King  in  Zion  claims  it  from  every  convert 
It  is  a  debt  of  gratitude,  and  a  rule  of  equity,  which  can  nev- 
er be  forfeited,  altered,  cancelled,  or  annihilated,  by  the  sub- 
ject. The  Lord  holds  all  Christians  as  his  own  property, 
and  as  obliged  to  be  joined  with  him  in  his  kingdom.  As 
they  are  "not  their  own."  they  are  not  capable,  by  reason  of 
this  allegiance,  of  contracting  themselves  away  to  other  lords, 
in  other  folds,  any  more  than  a  wife  is  capable  of  contracting 
herself  away  to  another  husband.  As  the  contract  would  fa 
void  should  sin-  do  it,  so  it  is  equally  void  when  they  doit. 
l.iifiis  arc  inalienable,  universal,  permanent,  of  universal 
application   and  such  as  will  never  be  abrogated  on  his  part. 

N 


158 

All  their  wanderings,  therefore,  and  seeming  contracts  to  oth- 
er lords,  in  other  folds,  are  only  so  many  treasonable  abuses 
of  his  love;  but  void  in  their  nature,  ab  initio,  because  they 
had  no  right  or  power  to  contract  themselves  away. 

Taking  the  oath  of  allegiance  to  him,  (i.  e.  baptism,)  is  sim- 
ply the  recognition  of  this  allegiance.  Refusal  is  simply  abu- 
sing the  claims  of  the  Saviour.  But  their  abuse  can  never 
cancel  our  obligations  to  him,  or  diminish  his  claims  upon  us, 
or  cease  to  be  a  guilty,  treasonable  course. 

Treason  is  defined,  in  law,  either  a  renunciation  of  allegi- 
ance to  rightful  sovereign,  or  a  criminal  neglect  of  duty  to 
him.  It  is  the  crimen  Icrsqz  majestatis,  (crime  of  abused  ma- 
jesty,)of  the  Romans.  Hence,  Blackstone  tells  us,  that  to  re- 
fuse to  take  the  oath  of  allegiance  to  the  sovereign,  that  is,  to 
recognize  his  just  claims,  is  treason.  So  also,  he  says,  to  dis- 
suade or  hinder  others  from  doing  it,  is  treason.  So  also,  to 
alter  the  form,  or  change  the  principles,  of  that  oath,  is  trea- 
son. So  also,  to  be  joined  with  those  who  alter  it, — to  aid, 
abet,  or  assist,  or  to  be  in  any  way  concerned,  in  such  altera- 
tion of  it,  is  treason.  Of  course,  to  administer  such  altered 
oath,  or  a  corrupt  substitute,  is  treason.  Of  course,  to  admin- 
ister it  to  improper  persons, — such  as  are  not  recognized  in 
the  realm  as  subjects,  is  treason.  To  subject  such  improper 
persons,  or  any  persons,  by  such  altered  or  vitiated  oath,  ei- 
ther ostensibly  to  the  sovereign  in  full,  or  partly  to  the  sove- 
reign, and  partly  to  other  and  rival   lords,  is  treason. 

So  also,  if  we  know  any  ill,  either  done  or  intended,  against 
our  rightful  sovereign,  or  against  his  realm,  if  we  neglect  to 
hinder  it  when  we  can,  or  neglect  to  give  information,  it  is 
treason.  Believing  these  things,  as  I  do,  it  would  be  treason 
in  me  to  forbear  the  course  I  have  taken.  Also  any  direct 
attack  on  the  right  of  the  sovereign  to  rule,  and  any  counte- 
nance of  such  attack  in  others,  as  also  any  and  every  possible 
attack  upon  him,  as  ruler,  is  high  treason, — the  greatest  crime 
that  can  possibly  be  committed.  Hence,  Montesquieu  tells 
us,  that  if  the  rights  of  the  sovereign  are  not  generally  recog- 
nized, and  if  the  crime  of  high  treason  is  not  well  understood 
among  the  subjects,  whereby  the  crime  becomes  kvague  and 
indefinite,  the  government  soon  degenerates  into  arbitrary 
power;  because  usurpers  will,  in  such  a  case,  make  gradual 
encroachments  upon  him, — and  anarchy,  or  the  rise  of  petty 
governments  under  others,  will,  in  such  case,  soon  follow. 

Hence,  the  great  need  of  clearly  understanding  the  crime 
of  treason, and  of  high  treason  against  the  king  of  Zion.in  order 
to  prevent  such  crimes.  So  also  to  usurp  any  part  of  the  pow- 


159 

er  of  the  rightful  sovereign,  or  to  obstruct  in  any  possible  way 
his  government,  or  to  build  up  imperiums  in  imperio,  (other 
governments  within  the  realm,)  has  always  been  considered 
either  high  treason,  or  treason,  according  to  the  degree  of  the 
offence,  and  the  part  taken  in  it.  So  also,  according  to  Black- 
stone,  to  adhere  to  the  king's  rivals,  or  be  joined  with  them, 
or  to  aid,  comfort,  or  assist  them,  while  engaged  in  such  a 
crime,  or  to  be  in  anyway  concerned  in  it,  is  high  treason,  or 
treason  against  him,  according  to  the  part  taken.  Even  to 
maintain  in  words,  that  any  other  person  than  the  sovereign, 
has  any  right  to  the  government,  or  to  any  part  of  it ;  and  over 
the  whole  or  over  any  part  of  the  subjects,  is  treason.  And 
so  strict  is  the  law,  that  even  the  secret  thought  of  doing  any 
of  these  things,  if  it  could  be  proven,  would  be  punished  as 
treason. 

In  worldly  matters,  the  people  rule.  But  in  religion  we 
are  the  subjects,  exclusively  under  the  King;  and  therefore 
we  have  no  right  to  rule,  or  make  laws  at  all ;  and  for  us  to 
presume  to  do  it,  would  be  treason.  It  is  presuming  to  do 
all  this,  which  has  produced  all  the  divisions  that  exist  in 
Christendom.  To  assume  the  reins  of  government,  as  many 
have  done, — to  contrive  new  folds, — to  form  new  constitutions 
— to  appoint  new  rulers,  and  to  mislead  the  subjects  into  them, 
is  certainly  an  insult  to  the  rightful  King,  and  is  evidently 
high  treason  against  him.  All  efforts  to  increase  numbers  in 
such  treasonable  folds,  by  stratagem  or  otherwise,  is,  of 
course,  high  treason. 

Even  to  go  wrongfully  away  from  our  rightful  Sovereign, 
and  to  join  another,  even  a  lawful  government,  is  felony. 
And  even  to  refuse  to  aid  the  rightful  sovereign  in  any  em- 
ployment within  his  kingdom,  is  a  high  misdemeanor. 

Principals  in  all  such  crimes  are  those  who  do  the  deeds, 
and  also  those  who  are  present,  and  either  counsel,  aid,  ad- 
vise, or  in  any  way  assist,  in  them  ;  and  also  those  who  re- 
fuse to  hinder  the  crime  when  they  can.  Accessories  are 
those  who  are  in  any  way  concerned  in  the  offence,  or  who 
in  the  least  degree  countenance  or  approve  it,  either  before  or 
after  the  commission ;  or  who  refuse  to  hinder  it  as  far  as  possi- 
ble. And  so  strict  is  the  civil  law,  that  even  to  receive,  re- 
lieve, comfort,  or  assist,  the  offender,  when  so  employed,  or 
after  it,  if  we  know  it,  is  to  be  partakers  of  his  guilt,  as  an  ac- 
cessary, and  to  expose  ourselves  to  the  penaltv.  Ignorance 
is  the  only  possible  palliation  that  can  be  urged  in  mitigation 
of  all  this  treason  and  high  treason  against  the  K3ng  of  Zion. 

Accessories  are  generally  punished  in  the  same  way,  in  ci- 


160 

ri!  governments,  as  principals.  It  is  high  time,  therefore, 
that  the  crimes  of  high  treason,  and  treason,  against  the  King 
of  Zion,  be  clearly  and  definitely  understood,  in  order  to 
prevent  its  frequency,  and  the  degeneracy  into  arbitrary  gov- 
ernments, under  other  lords,  so  prevalent  at  present  in  Chris- 
tendom. For  Christians  and  ministers  to  assume  the  axiom, 
that  they  may  contrive  and  form  new  folds  at  pleasure,  and 
may  rule  and  govern  Christians  as  to  them  seems  right,  and 
may  enter  on  a  course  of  competition  for  numbers  against  the 
organization  of  Christ,  is  unquestionably  high  treason  against 
him. 

We  are  placed,  therefore,  in  awfully  solemn  circumstances, 
in  relation  to  the  kingdom  and  dominion  of  Christ,  and  in  re- 
lation to  the  oath  of  allegiance  to  him,  as  well  as  the  part  we 
are  to  take  in  relation  to  these  rival  kingdoms  of  men.  We 
cannot  plead  ignorance  any  longer  as  an  excuse  for  being 
joined  with  the  King's  rivals.  If  we  go  on  under  them,  it 
must  be  hereafter  wilful  treason.  We  cannot  swerve  to  the 
right  hand,  or  to  the  left,  from  the  laws  of  our  King.  Fearful 
indeed,  is  the  responsibility  resting  upon  the  conscience  of  ev- 
ery Christian,  in  deciding  whether  he  will  support  the  King 
in  Zion — his  kingdom,  the  oath  of  allegiance  to  him,  the  ma- 
jesty of  his  laws,  and  his  constitution  ;  or  the  usurpers  of  his 
power, — their  other  folds,  the  corrupted  aud  vitiated  oath  of 
allegiance  to  them,  their  laws,  and  their  constitutions;  and 
whether  we  will  hereafter  exert  our  influence,  and  build  un- 
der them.  We  cannot  be  excused  from  disclosing  his  oath  of 
allegiance,  which  has  so  long  been  covered  over  by  these  per- 
versions of  scripture.  If  we  forbear  to  do  that,  we  are  parta- 
kers in  the  treasonable  crime. 

The  amount  of  wickedness  that  accompanies  the  present 
treasonable  state  of  the  Christian  world,  against  the  kingdom 
and  majesty  of  Christ,  in  all  the  several  grades  of  principals 
and  accessories,  usurping  his  power,  as  it  does,  building  up  so 
many  petty  folds  and  dominions,  within  his  realm,  and  tramp- 
ling his  rights  in  the  dust,  as  it  does,  the  day  of  judgment  and 
the  blaze  of  eternity  alone  will  fully  unfold.  Oh  !  what  an 
awful  amount  of  treason,  of  high  treason,  and  of  rebellion 
against  the  King  of  Zion,  is  now  in  constant  and  daily  pro- 
gress, and  in  the  open  face  of  day.  Those  who  profess  to  be 
his  friends,  tear  down  and  oppose  his  real  kingdom — trample 
in  the  dust  the  oath  of  allegiance  he  has  established — build 
up  other  and  rival  kingdoms,  according  to  their  own  caprice 
— mislead  the  people  into  them,  and  babes  by  stratagem,  and 
thus  treasonably  build  up  his  rivals,  the  usurpers  of  his  pow- 


161 

er,  and  their  rival  kingdoms.  Alas !  what  a  wound  to  his 
bleeding  cause — what  a  ruin  of  souls — what  a  disgrace  to  the 
Christian  name — and  what  a  hindrance  thus  interposed  in  the 
•ray  of  the  conversion  of  the  world. 

In  this  point  of  vicw.we  cannot  but  see  that  psedo-rantism^ 
(i.  e.,  the  sprinkling  of  babes,)  joining  them,  as  it  does,  in  their 
helpless  state,  to  these  folds  of  men,  and  being,  as  it  is,  the 
main  subsidary  in  building  them  up,  and  in  thus  promoting 
this  treasonable  state, — must  be,  and  is,  a  treasonable  offence. 

Parents  and. ministers  cannot  be  guilty  of  baby  sprinkling, 
without  being  either  principals  and  accessories  in  this  treason- 
able course.  The  framers  of  these  treasonable  folds  intend- 
ed it  as  a  device  whereby  to  build  them  up.  The  administra- 
tion of  a  corrupted  oath  of  allegiance  to  improper  subjects, 
to  build  up  impeviums  in  imperio,  within  the  realm,  and  in  a 
state  of  rivalship  against  the  realm,  must  be  treason,  It  is  the 
main  channel  by  which  people  are  misled  from  infancy,  with- 
out knowing  it,  into  this  treasonable  state. 

In  a  retrospective  view  of  the  epitome  of  ecclesiastical  his- 
tory we  have  given,  we  cannot  but  see,  that  if  the  imposture 
of  baby  immersion  could  have  been  prevented,  popery  could 
never  have  been  built  up,  and  church  and  state  establishments 
never  could  have  existed.  All  those  horrors,  and  all  that  ru- 
in of  souls,  during  a  thousand  or  more  years,  and  all  that  long 
amount  of  treason  against  our  dear  Saviour,  would  have  been 
prevented.  And  if  baby  sprinkling  could  have  been  prevent- 
ed, none  of  these  other  modem  kingdoms,  the  devices  of.  men 
under  the  usurpers  of  Christ's  power,. could  ever  have  been 
built  up.  These  things  are  all  a  state  of  treason  against  Christ. 
This  imposition  upon  parents,  and  through  them  upon  babes, 
is  the  main  support  of  all  this  treason.  To  practice  it,  there- 
fore, is  to  promote  treason,  or  to  be  accessary  to  treason.  It 
tends  to  prevent  the  children,  when  converted,  from  taking 
the  real  oath  of  allegiance  to  Christ,  and  for  this  reason,  also, 
is  treasonable.  It  prepares  the  children  to  lead  others  into 
the  same  treasonable  course  ;  and  on  this  account,  is  treason- 
able. 

It  is  a  cheat.  Many  falsehoods  arc  uttered  in  its  perform 
mance  ;  is  a  modern  hoax — and  is  treasonable  for  these  rea- 
sons,  in  its  nature,  and  therefore  must  be  a  great  loathing  and 
abhorrence  in  the  sight  of  heaven.  It  enslaves  the  child  to 
an  usurped  dominion.  The  sin  of  baby  sprinkling,  therefore, 
ought  to  be  removed. from  our  land. 

The  church,  according  to  the  Presbyterian  confession  of 
faith,  consists  of  "  all  those  that  profess  religion,  together  with 


162 

their  children,  p.  Ill  ;  of  all  "those  persons,  together  with 
their  children/who  make  profession,"  &c.  p.  346;  of"  profess- 
ing Christians,  with  their  offspring,"  p.  347;  of  "infants  de- 
scending from  parents,  either  both,  or  but  one  of  them  pro- 
fessingfaith  in  Christ,  who  are  baptized,"  pp.  287,  121.  "  Bap- 
tism is  not  to  be  administered  to  any  who  are  out  of  the  visi- 
ble church;  but  the  infants  being  members,  are  to  be  baptiz- 
ed," p.  336.  "The  sacraments  are  instituted  to  put  a  visible 
difference  between  those  that  belong  to  the  church,  and  the 
rest  of  the  world,"  p.  1 17.  "  The  visible  church  is  a  society 
of  professors  and  their  children,"  p.  176.  "Children  are  fe- 
derally holy,  and  therefore  ought  to  be  baptized,"  p.  430.  All 
this  is  the  device  of  the  original  contrivers  of  that  fold,  for  the 
sake  of  securing  numbers. 

According  to  the  Saybrook  Platform,  the  church  consists 
of  professors,  and  u  their  children  with  them"  p.  82.  "Bap- 
tism is  a  sign  of  ingrafting  into  Christ,"  (i.  e.  into  his  church,) 
p.  87.  Not  only  believers,  but  "  the  infants  of  one  or  both  be- 
lieving parents, can  be  baptized,"  and  thus  ingrafted  into  Christ, 
p.  87. 

According  to  the  Cambridge  Platform,  the  infant  seed  of 
confederate  visible  believers,  are  members  of  the  church  with 
their  parents,  and  when  grown  up  are  personally  under  the 
watch,  discipline,  and  government  of  the  church." 

So  also  those  who  "  owned  the  government,"  even  though 
not  converted, were  to  have  their  babes  baptized  into  the  church 
as  church  members.  See  Mather's  Magnalia,  II.  240.  This 
plan  was  adopted  in  1662,  by  the  messengers  and  ministers  of 
the  churches  of  Massachusetts.  It  was  also  then  decided,  "  In. 
the  administration  of  church  power,  it  belongs  to  the  pastors 
and  other  elders  of  each  church/' p.  234. 

The  troubles  in  Connecticut  and  Massachusetts  about  the 
"church  care"  of  members,  made  such  by  sprinkling,  in  baby- 
hood, caused  the  General  Court  of  Massachusetts  to  call  a 
convention  at  Boston,  in  1691,  in  order  to  deliberate  how  to 
manage  and  discipline  these  "  baby  members"  and  how  to  keep 
them  distinct  from  the  "pagans"  (i.  e.  unsprinkled  persons) in 
their  midst.  And  it  was  carefully  provided  by  that  conven- 
tion, that  such  members  when  grown  up,  though  unconverted, 
should  have  their  babes  baptized  (rantized)  into  subjection  to 
the  same  "  church  power"  of  the  clergy.  All  other  persons 
were  denounced  as  pagans,  by  the  language  of  that  conven- 
tion. Idem  pp.  238 — 9.  A  fine  system  this  for  monopoly 
under  self  created  rulers.  These  principles  were  adopted  by 
the  original  contrivers  of  Congregationalism,  so  as  to  secure 


163 

members,  and  compete  against  Episcopalians,  and  Pesbyteri- 
ans. 

According  to  the  "  Brief  account  of  the  Associated  Pres- 
byteries," the  children  are  to  be  considered  as  "  included  with- 
in tiie  covenant,  and  as  belonging  to  God,  and  consequently 
to  be  baptized,"  p.  52.  M  If  the  children  of  believers  are  to 
be  baptized,  they  must  be  considered  and  treated  as  subjects 
of  the  care  and  discipline  of  the  churches  to  which  their  pa- 
rents belong,',  p.  82.  "No  other  supposition  is  consistent 
with  the  nature  and  design  of  baptism, — for  nothing  is  more 
evident  than  that  this  ordinance  is  the  mark  of  introduction 
into  the  church."  Therefore  "  they  must  be  subjects  of  dis- 
cipline, according  to  their  age  and  capacity,"  p.  82. 

According  to  the  Episcopal  constitution,  the  baptism  of  a 
babe,  makes  it  a  '*  member  of  Christ,  a  child  of  God,  and  an 
inheritor  of  the  kingdom  of  heaven  ;"  and  by  it  he  is  received 
44  into  Christ's  body,  the  church."  Book  of  Com.  Prayer,  p. 
149. 

According  to  the  Methodist  Discipline,  Art.  17,  "  The  bap- 
tism of  children  is  to  be  retained  in  the  church,"  and  after  the 
Episcopal  principles,  in  general  terms. 

We  have  here  the  devices  of  the  original  contrivers  of  these 
Paedobaptist  sects.  All  these  constitutions  are  the  contrivance 
of  men,  and  all  has  been  done  within  three  hundred  years 
past.  It  it  be  treason  against  the  only  rightful  Sovereign,  for 
men  to  form  such  folds,  and  to  gather  and  control  his  subjects 
within  them,  then  such  projects  about  babes,  in  order  to  in- 
crease numbers,  must  be  treasonable,  of  course. 

The  above  quotations  show  the  plans  of  the  original  con- 
trivers. Not  to  carry  out  those  principles,  is  to  rebel  against 
their  own  governments.  If  to  contrive  such  folds, — such  pet- 
ty governments  within  the  realm  of  Christ,  is  treason, — and 
it  lo  build  them  up  is  treason, — and  if  to  join  and  help  in 
building  them  up,  is  treason,  so  also  if  there  can  be  any  bind- 
ing force  in  such  contrivances  of  men,  not  to  carry  them  out, 
while  one  lives  under  them,  is  to  commit  treason  under  these 
contrivances.  Il  is  all  treason,  from  first  to  last.  Altering 
or  patching  the  contrivance,  leaves  it,  after  all,  a  mere  hu- 
man device. 

It  is  evident  that  no  person  can  avoid  the  guilt  of  treason, 
only  by  returning  to  his  allegiance  to  the  King  of  Zion.  If 
other  lords  have  had  dominion  over  us,  and  if  we  have  lived 
under  their  constitutions,  it  should  be  so  no  more.  No  per- 
son can  hold  up  these  Christian  kingdoms  of  men,  and  their 
human  constitutions,  these   rivals  against  the  kingdom  and 


r64 

constitution  of  Christ,  and  this  deception  of  baby  sprinkling, 
their  main  subsidary,  without  being  guilty  of  treason  or  high 
treason  against  the  king  in  Zion,  according  to  the  part  taken. 
No  possible  plea  but  that  of  ignorance  that  it  was  treason, 
can  possibly  be  interposed,  in  mitigation  of  guilt  before  the 
throne  of  God. 

I  write  as  one  who  expects  soon  to  die,  and  to  meet  what 
I  say  in  the  judgment.  My  natural  feelings  have  uniformly 
pleaded  to  be  excused  from  this  task.  In  my  eager  pursuit, 
during  more  than  twenty  years,  for  fundamental  principles  of 
Christian  union,  and  meeting  with  a  repulse  at  every  point; 
and  in  my  efforts  afterwards  to  refute  the  sermons  of  an  in- 
telligent Baptist  minister,  which  he  had,  as  I  thought  obtru- 
ded upon  us,  I  was  ultimately  brought  in  my  long  train  of  in- 
vestigations to  this  basis.  I  rebelled  against  becoming  a 
Baptist,  as  long  as  I  dared.  I  arrived,  ultimately,  at  the  con- 
clusion that  it  would  be  treason  in  me,  against  the  King  in 
Zion,  longer  to  forbear. 

Having  been  misled  from  infancy  into  a  treasonable  course, 
and  ignorantly,  too;  not  to  give  information  to  others  now, 
and  take  sides  against  it,  would  be  treason  consciously  and 
intentionally  persisted  in.  But  few,  perhaps,  had  become  as 
familiar  with  both  sides.  I  felt,  therefore,  that  I  could  not 
meet  it  at  the  bar  of  God,, should  I  forbear.  It  has  been  to 
me  no  small  sacrifice,  and  no  small  trial.  But  the  conscious' 
ness  of  pleading  the  cause  of  the  King  of  Zion,  and  of  meet- 
ing his  approbatiorij  has  by  far  counterbalanced  all  these  tri- 
als. 

It  was  no  small  mortification  to  find  I  had  been  in  such  a 
treasonable  course,  and  done  so  much  injury  for  so  long  a 
time,  even  while  I  was  enduring  so  many  sacrifices  with  the 
honest  intention  in  all  things  to  serve  and  obey  Christ.  Yes, 
my  brethren,  I  feel  that  my  own  baby  sprinkling,  by  mislead- 
ing and  deceiving  me,  has  blotted  out  in  a  great  measure,  the 
usefulness  of  my  life.  For  it  is  difficult  to  tell  whether  the 
wrongs  it  has,  by  its  delusive  influence,  led  me  to  do,  are  not 
full  equal  to  all  the  good  I  have  done,  notwithstanding  I  have 
been  blessed  in  my  ministry. 

Brethren,  every  babe  you  sprinkle,  may  have  his  usefulness 
blotted  out  by  that  very  transaction.  Parents,  if  you  have 
any  "bowels  of  mercies"  upon  your  children,  forbear  to 
mislead  them — forbear  to  deceive  them — forbear  thus  to 
build  up  a  treasonable  state  of  things  against  the  King  of  Zi- 
on. Ministers,  forbear  to  imbue  your  hands  in  this  treasona- 
ble transaction,  as  you  value  your,  souls,  and  as  y.ou  would 


165 

meet  it  at  the  bar  of  God.  I  pity  the  deluded  :  and  my  re- 
gard for  the  rising  generation,  and  for  the  honor  of  Christ, 
leads  me  to  urge  and  beseech  the  deluded  not  to  delude  oth- 
ers. If  you  continue  the  delusion,  it  will  be  a  tremendous 
thing  for  you  to  appear  before  the  judgment  seat  of  Christ. 

Some  of  you  have  said  you  would  never  sprinkle  another 
babe  if  it  were  not  the  custom  of  the  denomination.  Has  this 
profane  custom  more  force  upon  your  consciences  than  the 
evident  rights  of  Christ  ?  I  know  some  of  your  consciences 
trouble  you.  The  conscience  of  the  public  is  awaking.  It 
will  not,  in  my  opinion,  be  ten  years  before  it  will  be  a  shame 
and  a  disgrace,  in  the  public  estimation,  to  be  guilty  of  the 
treasonable,  profane  crime  of  baby  sprinkling,  and  its  conco- 
mitant falsehoods.  The  pretended  arguments  for  it  are  a 
mere  sham.  Its  position  on  the  map  of  history  demonstrates 
it.  Will  you  continue  it?  Rather  rise,  like  men;  follow 
truth,  and  return  to  the  original  fold  of  Christ.  Once,  a  lit- 
tle ardent  spirits  was  viewed  as  no  evil.  Behold  the  change  ! 
Baby  sprinkling  will  soon  be  treated  by  an  intelligent  public 
with  equal  indignation. 


LETTER    XXI. 

CONTRAST. 

To  show  that  our  views  of  the  real  kingdom  of  Christ  are 
correct,  we  propose  to  point  out  a  number  of  strong  points 
of  contrast. 

The  kingdom  of  Christ  was  organized  A.  D.  29.  Then 
John  began  to  say,  "  The  kingdom  of  God  is  come."  The 
kingdom  of  the  Pope,  A.  D.  600.  The  church  and  state  or- 
nanizations  began  in  the  days  of  Constantine.  The  kingdom 
of  the  Episcopalians,  A.  D.  1634.  That  of  the  Congrega- 
tiona lists,  about  the  year  1545.  The  aristocracy  of  Presby- 
tcrianism,  Nov.  20,  1541.  The  Methodist  kingdom  was  nev- 
er fairly  organized  with  a  bishop,  till  1784. 

In  the  kingdom  of  Christ,  He  is  sole  monarch.  In  the  ju- 
risdictions of  those  who  seized  the  reins  of  government,  from 
the  third  to  the  seventh  centuries,  usurpers  and  intruders  go- 
verned. In  the  fold  of  the  Pope,  he  was  ruler  and  despot; 
in  the  fold  of  the  church  of  England,  the  King  or  Quecn/Par- 
liament,  and  Bishops,  were  rulers;  in  the  church  and  state  or- 
ganizations, the  civil  governments  rule;  in  the  Presbyterian 


166 

fold,  Calvin,  his  aristocracies,  and  their  successors;  and  in 
the  Methodist  fold,  Wesley's  bishops,  and  those  whom  they 
appoint  to  officiate  under  them. 

In  the  kingdom  of  Christ,  the  Eternal  God  appoints  the 
King.  "  I  have  set  my  King  upon  my  holy  hill  Zion." — "  I 
will  give  thee  the  heathen  for  thine  inheritance."  But  the 
aspiring  and  selfish  clergy,  in  the  early  centuries,  seized  the 
reins  of  government  over  their  folds,  by  rapacity.  The  Pope 
did  the  like.  The  civil  governments  did  the  like.  The  king, 
parliament,  and  bishops,  did  the  like.  Calvin  did  the  like. 
The  Presbyterian  aristocracies  were  authorized  by  the  "fa- 
mous, learned,  godly  man,  John  Calvin,"  as  he  styled  himself, 
to  rule  the  Presbyterian  fold.  Wesley's  bishops  derived  their 
power  to  rule,  from  Wesley.  The  General  Courts  in  New- 
England,  authorized  the  clerg}^,  in  some  measure,  to  rule 
there;  and  the  General  Courts  there,  derived  their  power 
from  the  King  of  England,  and  the  Parliament. 

The  kingdom  of  Christ  is  arranged  and  contrived  by  the 
infinite  wisdom  of  God,  as  to  King,  subjects,  initiating  ordi- 
nance, outlines,  privileges,  discipline,  and  uniformity.  Each 
of  the  other  folds  was  contrived  by  the  individuals  who  form- 
ed them,  at  the  times  and  places  specified;  and  they  decided 
who  should  rule  ;  what  should  be  the  offices  over  the  people  , 
the  initiating  ordinance  from  time  to  time  ;  who  should  be  the 
subjects  ;  what  the  privileges,  what  the  outlines,  and  what  the 
discipline. 

The  kingdom  of  Christ  accords  with  the  infinite  purity, 
and  holy  feelings  of  God.  These  other  folds  accords  only 
with  the  mixed,  imperfect,  selfish,  sectarian,,  and  ambitious 
feelings  of  those  men  who  contrived   them. 

The  kingdom  of  Christ  was  formed  for  the  best  interest  of 
all  Christians,  to  put  them  in  the  best  possible  condition  for 
their  own  good,  and  in  such  a  way  that  they  may  do  the  great- 
est possible  amount  of  good  to  each  other,  and  to  the  world, 
and  that  God  may  be  glorified.  Each  of  these  other  folds, 
formed  exclusively  for  the  benefit  of  the  sect,  in  each  case, 
and  those  that  will  consent  to  go  under  the  rulers,  and  gov- 
ernment of  the  sect,  and  for  the  gratification  of  those  rulers. 

The  kingdom  of  Christ  was  so  organized,  as  to  have  all 
the  people  oi  Christ  one.  These  folds  provide  for  them  to 
be  divided  into  numberless  subdivisons,  and  each  of  them  is 
based  upon  a  principle  that  leads  to  endless  divisons. 

The  kingdom  of  Christ  provides  for  Christians  to  enjoy  the 
greatest  possible  amount  of  holy  happiness  in  this,  jvorld,  by 
all  being  joined  together  in  one  fold  under  Him*     These  otli- 


167 

er  folds  greatly  mar  the  happiness  of  Christians  ;  stir  up  jea* 
lousv,  selfishness,  and  sectarian  feelings,  whereby  their  happi- 
ness is  exceedingly  diminished,  and  they  are  most  painfully 
annoyed  by  these  divisions. 

The  kingdom  of  Christ  is  so  arranged,  as  to  enable  us  to  see 
where  the  difficulty  is,  amid  all  these  divisions.  But  those 
blinded  with  thedelusions  prevalent  among  the  sects,  cannot 
divine  where  the  difficulty  is,  or  wade  through  the  mystery 
of  iniquity,  as  long  as  they  confide  in  their  delusion. 

The  kingdom  of  Christ  provides  a  way  whereby  all  Chris- 
tians can  have  free  course,  and  labor  for  souls,  without  any 
hindrance  except  from  a  wicked  world.  But  by  the  building 
up  of  these  other  folds,  sectarianism  has  interwoven  itself  so 
extensively  into  all  the  affairs  of  saints,  as  to  present  thou- 
sands of  obstacles  in  the  way  of  the  successful  labors  of  Chris- 
tians. 

The  kingdom  of  Christ  presents  an  easy  basis  of  Chris- 
tian union.  But  one  bred  under  the  prejudices  and  delusions 
of  sectarianism,  cannot  possibly  discover  any  feasible  basis 
of  Christian  union,  as  long  as  he  remains  under  the  delusion. 

In  the  kingdom  of  Christ,  God  makes  the  constitution.  In 
the  other  folds,  men  make  the  constitutions. 

In  the  kingdom  of  Christ,  free  communion  is  established 
on  the  principle  of  one  fold  and  one  shepherd  ;  free  baptism 
to  all  converts,  and  free  privileges  to  all  who  become  mem- 
bers, and  a  law  requiring  all  converts  to  go  into  his  fold.  By 
the  establishment  of  these  other  folds,  close  communion  is 
made,  by  shutting  up  Christians  under  human  beings,  and  hin- 
dering them  from  being  joined  together  under  Christ. 

The  kingdom  of  Christ  in  all  respects  accords  with  the  will 
of  God  ;  these  other  folds,  in  just  so  far  as  they  differ,  are  con- 
trary to  the  will  of  God. 

The  kingdom  of  Christ,  thcrfore.is  emphatically  legitimate. 
But  these  other  folds  arc  illegitimate. 

The  kingdom  of  Christ  affords  every  possible  facility  for 
Christian  union.  Its  motto  is,  "  Take  the  will  of  Christ — obey 
him  in  all  things,  and  we  are  one.  Admit  no  jurisdictions, 
but  his;  cease  to  teach  for  doctrines  the  commandments  of 
men;  Jay  aside  human  constitutions,  for  the  sake  of  adopting 
that  of  Christ;  dismiss  your  rulers,  and  take  no  ruler  but 
I  hri-t  j  let  those  persons  only  be  church  members,  whom  he 
has  authorized,  and  let  them  be  initiated  in  the  way  he  has 
appointed, — and  we  arc  all  one." 

But  these  other  folds  present  insurmountable  barriers  in 
4he  way  of  Christian  union.     Tiny  render  Christian   union 


168 

impossible.  Whenever  all  things  in  which  they  differ  from 
the  fold  of  Christ  are  laid  aside,  then  they  will  become  the 
fold  of  Christ,  and  of  course  all  will  be  one.  But  as  long  as 
they  continue  as  they  are,  cither  Christ  must  alter  his  king- 
dom, and  follow  after  them  for  the  sake  of  union,  or  the  divi- 
sions will  continue.  Is  it  a  desirable  posture  to  demand  of 
the  Saviour  to  change  the  laws  of  his  kingdom,  for  the  sake 
of  uniting  our  delusions  and  caprices  ?  If  Christ's  kingdom 
stands,  (and  the  gates  of  hell  will  never  prevail  against  it,) 
then  until  these  folds  are  discontinued,  they  will  perpetuate 
these  divisions. 

In  the  kingdom  of  Christ  there  is  but  one  Ruler,  and  he  is  a 
lawful  ruler.  In  all  these  other  folds,  the  rulers  are  illegiti- 
mate. Certainly  no  ruler  can  be  lawful  that  adds  to  or  takes 
from  the  regulations  of  the  kingdom  of  Christ. 

The  kingdom  of  Christ  is  the  invention  of  God.  But  these 
other  folds  are  the  inventions  of  men. 

The  kingdom  of  Christ  is  such  as  to  keep  itself  united  and 
harmonious.  Strict  obedience  to  all  the  laws  is  all  that  is  ne- 
cessary to  keep  every  thing  in  harmonious  order.  But  these 
other  folds  have  the  seeds  of  discord  in  every  movement  from 
the  first  separation. 

Every  law  in  the  kingdom  of  God  is  holy,  emanating,  as  it 
does,  from  the  heart  of  the  infinitely  holy  God.  But  the  laws 
of  these  folds,  in  just  so  far  as  they  are  human,  are  unholy, 
and  emanate  from  the  hearts  of  unholy  men.  In  most  cases, 
they  are  such  as  are  adapted  to  carry  out  their  crooked,  sel- 
fish, and  sectarian  purposes. 

The  kingdom  of  Christ  is  anti-sectarian.  Sectarianism  is 
from  seco,  to  cut  up.  Certainly  the  kingdom  of  Christ  does 
not  cut  itself  up,  when  the  King  so  ardently  prayed  that  they 
all  might  be  one.  It  is  the  rulers  of  these  other  foldsofmen, 
then,  that  cut  up  the  Zion  of  God,  and  make  all  the  sectarian- 
ism that  exists. 

The  kingdom  of  Christ  is  adapted  to  gather  all  Christians 
under  the  exclusive  jurisdiction  of  Christ,  and  the  shadow  of 
his  kind  wing.  These  other  folds  are  adapted  to  hinder  a  re- 
sult so  desirable;  to  gather,  restrict,  and  confine,  large  por- 
tions of  Christians  under  rulers,  who  have  usurped  the  do- 
minion. 

The  kingdom  of  Christ  is  free  in  its  ordinances,  and  if  they 
were  all  obeyed  by  all  Christians,  would,  produce  free  com- 
munion among  all  Christians.  To  be  baptized  into  the  king- 
dom of  Christ,  in  principle,  precisely  according  to  his  com- 
mand, is  as  free  a  privilege  as  the  air  we  breathe,     But  these 


169 

other  folds  restrict  and  confine  Christians,  and  prejudice  them 
against  this  course,  hinder  them  from  going  into  the  kingdom 
of  Christ,  and  in  this  way  produce  all  the  close  communion 
there  is.  Those  within  the  kingdom  of  Christ  cannot  repeal 
the  law  of  that  kingdom,  requiring  bapiism  in  order  to  mem- 
bership, nor  the  law  requiring  membership  in  order  to  privi- 
leges.  Their  hands  are  tied,  and  they  are  helpless.  Those, 
then,  who  disregard  these  laws  of  the  kingdom,  breed  and 
perpetuate  all  the  divisions  that  exist,  and  make  all  the  close 
communion  there  is. 

The  kingdom  of  Christ,  being  holy,  just,  and  good,  is  the 
only  right  fold.     But  these  folds  of  men  are  contrary  to  it. 

The  kingdom  of  Christ  demands  that  all  Christians  obey 
the  will  of  Christ.  But  the  rnlers  of  these  folds  seduce  them 
away  from  Christ. 

In  the  kingdom  of  Christ  no  laws  but  his  prevail,  and  are 
all  found  in  the  sacred  scriptures.  But  in  the  Roman  Catho- 
lic fold,  the  laws  of  the  Pope,  and  the  traditions  of  mother 
church.  In  the  Episcopal  fold,  the  laws  of  the  Parliament 
and  bishops.  In  the  national  churches,  the  laws  of  the  civil 
government.  In  the  Presbyterian  fold,  the  laws  of  Calvin, 
of  the  General  Assemblies,  and  subordinate  aristocracies.  In 
the  Methodist  fold,  the  laws  of  Wesley  his  bishops,  and  the 
General  Conference,  and  the  circuit  preachers  prevail.  If 
their  laws  perfectly  coincide  with  the  laws  of  Christ,  then 
they  are  unnecessary,  because  we  have  them  in  the  Eible. 
But  in  just  so  far  as  they  differ,  they  are  an  addition  to  his 
laws,  and  expose  men  to  "all  the  plagues,"  according  to  Rev. 
xxii.  18. 

In  the  kingdom  of  Christ,  he  has  all  the  power  over  the 
church.  But  the  deceitful  and  aspiring  hearts  of  these  rulers 
are  leading  them  to  encroach  upon  this  prerogative  of  his,  in 
every  way  they  can,  and  to  worm  themselves  into  the  juris- 
diction in  every  way  they  can.  They  have  already  doue  it 
so  far  as  to  breed  all  the  disturbances  that  exist 

In  the  kingdom  of  Christ  he  is  exclusive  ruler.  These  are 
so  full  of  the  love  of  rule,  as  to  breed  these  separations  for 
the  sake  of  ruling. 

In  his  kingdom,  he  forms  the  constitution.  In  this  mass 
of  sectarianism,  men  form  the  constitutions. 

In  his  case,  all  are  required  to  defend  his  constitution. 
With  the  scceders,  the  rulers  seduce  and  prejudice  the  peo- 
ple against  his  constitution,  as  much  as  possible. 

In  the  kingdom  of  Christ,  the  principle  is  recognized,  that 

O 


170 

no  human  being  has  the  right  to  alter  an  ordinance  of  Christ. 
But  in  each  ol  these  other  folds,  the  ordinance  of  baptism  has 
been  grossly  altered.  In  the  earlier  periods  of  those  folds, 
the  people  believed  that  rulers  had  the  right  to  alter  the  or- 
dinance of  baptism.  Calvin  says,  "The  church  hath  granted 
to  herself  the  privilege  of  somewhat  altering  it."  The  bish- 
ops of  the  church  of  England  uniformly  taught,  from  1558 
down  to  1644,  and  forward,  that  the  rulers  had  a  right  to  al- 
ter that  ordinance.  Calvin's  Presbytery,  in  1G43,  in  Geneva, 
and  the  Westminster  Assembly  acted  on  that  principle,  as 
well  as  the  British  Parliament.  It  was  this  belief  that  Jed  to 
the  alteration. 

But  in  this  country  the  people  are  too  much  enlightened  to 
recognize  such  a  principle.  Since  the  ordinance  was  altered, 
therefore,  some  makers  of  dictionaries  have,  within  a  few 
years  past,  added  this  alteration,  as  a  remote  definition  of  bap- 
tizo.  This  fact,  and  the  prevalence  of  sprinkling  for  baptism, 
have  led  the  defenders  of  late,  through  delusion,  to  contend 
that  this  is  valid  baptism,  and  not  an  alteration,  notwithstand- 
ing its  unprincipled  nature  and  effect  in  subjecting  people  to 
other  rulers  than  Christ,  and  in  other  folds  than  His,  and  not- 
withstanding, in  form,  it  is,  in  fact,  the  mere  "  substitute  oi  a 
substitute."  Although  some  are  so  well  informed  as  to  reject 
the  principle  that  the  people  have  the  right  to  alter  the  ordi- 
nances of  Christ,  still  they  censure  the  Baptists  severely  be- 
cause they  can  not  conscientiously  admit  any  transaction, 
however  different  in  form,  and  unprincipled  in  its  effect,  to  be 
baptism  ;  or  that  people  are  properly  in  gospel  order,  who 
neglect  to  join  the  kingdom  of  Christ,  and  on  the  gospel  prin- 
ciple of  Christian  union. 

In  the  kingdom  of  Christ,  the  principle  is  recognized,  that 
none  but  Christ  has  the  right  to  establish  regulations  for  the 
church,  and  the  terms  of  Christian  union.  In  these  revolted 
folds,  the  idea  seems  very  generally  to  prevail,  that  men  may 
meet  together,  and  form  such  regulations,  and  establish  such 
principles  as  they  please,  just  as  if  the  power  to  make  such 
regulations,  was  not  in  Christ,  but  in  the  people,  and  as  if  they 
had  the  jurisdiction. 

In  the  kingdom  of  Christ,  the  principle  prevails  that  all 
Christians  must  join  where  Christ  pleases  ;  as  he  knows  bet- 
ter what  is  for  our  good,  than  we  possibly  can.  In  the  other 
kingdoms,  the  principle  prevails  that  Christians  may  all  scat- 
ter wherever  the  leaders  of  sectarianism  can  seduce  them. 

Another  important  principle  in  the  kingdom  of  Christ,  is, 
that  none  but  apparent  believers,  and  apparent  Christians, 


171 

are  lobe  admitted  as  members.  In  each  of  these  other  king- 
doms of  men,  babes  are  admitted  as  members,  and  by  strata- 
gems. In  the  Episcopal  church,  the  child  is  taught  to  call 
his  sprinkling  M  baptism,  whereby  he  was  madea  child  of  God, 
an  heir  of  Christ,  and  an  inheritor  of  the  kingdom  of  heaven." 
"The  church,"  according  to  the  Presbyterian  Confession  of 
Faith,  p.  Ill,"  consists  of  those  who  profess  religion,  togeth- 
er with  their  children." 

In  the  Methodist  Episcopal  church,  the  rule  of  infant  bap- 
tism is  the  same  as  in  the  church  of  England.  In  all  these 
folds  of  men,  either  baptism  01  the  substitute  are  applied  to 
babes  as  a  stratagem. 

It  is  a  principle  in  the  kingdom  of  Jesus  Christ,  that  im- 
mersion only  is  baptism.  John  immersed  in  Jordan  ;  and  if 
the  word  had  been  translated,  it  would  have  read  so.  Jesus 
was  immersed  ;  ami  said,  "  Thus  it  becometh  us  (asthe  Pres- 
byterian Campbell's  translation  is,)  to  ratify  every  ordinance." 
Christ  never  speaks  of  himself  in  the  plural  number.  By 
11  us,"  he  must  mean  all  those  associated  with  him.  Immer- 
sed, and  immersion  ;  and  in  water,  not  with  water,  would 
have  been  the  translation,  if  these  self  created  rulers  over  the 
people,  had  not  wished,  and  been  determined,  to  mislead  the 
people  away  from  the  kingdom  of  Jesus  Christ,  into  subjec- 
tion to  themselves.  The  apostles  immersed  Christians  in 
water  There  were  great  conveniences  for  immersion  in 
those  times.  The  Jews  were  so  supcr.-titious  in  cleansing 
themselves  from  ceremonial  defilements,  thatas  Maimonides, 
a  Jew,  informs  us,  nearly  every  family  had  a  convenient  place 
in  or  near  the  house  for  bathing;  and  if  a  Jew  went  to  the 
market,  or  touched  a  Gentile,  he  laid  his  tunic,  or  cloak  aside, 
ami  bathed  ,  and  if  a  Gentile  touched  his  couch,  or  his  table, 
ishes,  or  kettle,  these  were  bathed  ;  and  their  beds,  and 
pillows,  and  garments,  if  a  Gentile  had  been  near  them,  were 
bathed  ;  and  in  bathing  their  beds  and  pillows,  he  says,  they 
dipped  them  a  second  time,  where  a  part  was  held  by  the  hand 
or  between  the  thumb  and  finger,  for  fear  that  part  would  not 
be  cleansed. 

These  superstitious  customs  arc  alluded  to,  in  Mark  vii. 
This  state  of  things  among  the  Jews,  removes  all  difficulties 
about  conveniences  for  the  juiler,  and  the  converts  in  his  house 
to  be  bathed  or  baptized  at  midnight ;  and  all  difficulties  about 
the  baptism,  within  reasonable  time,  of  so  many  of  the  three 
thousand,  on  the  day  of  Pentecost,  as  had  not  previously 
been  con  verted  ar.d  baptized  by  John.  Three  thousand  "  were 
added."     All  the  new  converts  were  baptized  as  soon  as  cir* 


172 

cumstances  permitted.  The  churches  of  Collosse  and  Rome, 
were  buried  in  their  baptism,  and  raised  again,  from  whence 
an  important  argument  to  holiness  of  life  is  deduced.  (Col.  ii. 
and  Rom.  vi.)  It  is  preposterous  to  suppose  there  was  more 
than  "  one  baptism,"  established  by  Christ. 

St.  Barnabas,  of  those  early  times,  says,  "It  is  all  one  whe- 
ther we  are  washed  in  the  sea,  or  in  a  pond ;  in  a  fountain  or 
in  a  river;  in  standing  or  in  running  water.  Nor  is  there 
any  difference  between  those  that  John  baptized  in  Jordan, 
and  those  that  Peter  baptized  in  the  Tiber." 

John  Calvin,  on  John  iii.  23,  says:  "It  may  be  inferred 
from  this,  that  baptism  was  administered  by  John  and  by 
Christ,  by  plunging  the  whole  body  under  water."  Here  we 
perceive  how  baptism  was  performed  among  the  ancients; 
for  they  immersed  the  whole  body  in  water.  Mosheim  in- 
forms us,  that  during  the  first  centuries,  all  Christians  were 
buried  under  water  in  their  baptism.  Dr.  Chambers'  Cyclo- 
paedia says,  "  In  the  primitive  times,  this  ceremony  was  per- 
formed by  immersion,  as  it  is  to  this  day  in  the  oriental  church- 
es, according  to  the  original  signification  of  the  word."  The 
apostolical  constitutions,  say,  "  Immersion  is  the  dying  with 
Christ.  Emersion,  or  the  coming  from  under  the  water,  re- 
presents the  resurrection."  Chrysostom  observes,  "  To  be 
dipped  and  plunged  into  the  water,  and  then  ato  rise  out  of  it, 
is  a  symbol,"  &c.  Therefore,  Paul  calls  it  a  "  burial,"  &c. 
St.  Barnabas  says,  "We  descend  into  the  water  full  of  sins 
and  defilement,  and  come  up  out  of  it,"  &c.  Here  we  have 
the  only  initiating  ordinance  under  Christ  in  his  kingdom. 
But  the  initiating  ordinance  under  human  rulers,  into  their 
folds,  which  they  have  organized,  is  sprinkling  or  anything-, 
just  as  suits  the  caprice,  if  the  candidate  will  only  forsake 
Christ,  and  come  under  them.  Babes  they  sprinkle  into  sub- 
jection to  themselves,  so  as  to  make  sure  of  them,  when  the 
babes  cannot  help  themselves,  and  so  as  to  secure  them  by 
stratagem,  and  secure  them  away  from  the  kingdom  of  Christ, 
and  in  a  state  of  permanent  subjection  to  themselves  if  possi- 
ble. 


LETTER    XXII  . 

CONTRAST. 

It  is  a  prominent  law  of  Christ's  kingdom,  that  all  Chris- 


173 

tians,  as  soon  as  converted,  subject  themselves  to  the  exclu- 
sive jurisdiction  of  Christ.  But  the  leaders  of  all  these 
sects  do  all  they  can  to  hinder  it,  and  with  the  sectarian  spir- 
it of  pop  ry,  try  to  manage  them  into  their  own  folds. 

In  the  one  case,  Christ  alone  makes  all  the  laws.  In  the 
other  folds,  men  become  legislators,  t    a  great  extent. 

In  the  one  case,  the  law  is,  *•  no  divisions."  Willi  the  fcc* 
tarians,  the  rule  is,  Hold  up  all  the  divisions  and  sectarianism 
that  exists,  and  go  on  with  it  just  as  it  is. 

In  the  one  case,  under  Christ  all  Christians  are  on  equality. 
In  the  other  cases,  the  few  govern  the  many. 

In  the  one  case,  it  is  a  law  that  it  is  base  ingratitude  to  for* 
sake  the  kingdom  of  Christ.  In  the  sects  the  converse  of 
this  is  the  rule  of  action. 

Under  Christ,  the  rule  is,  that  all  things  written  in  the  Bi- 
ble are  to  remain.  With  the  sects,  the  rule  is,  change  to  suit 
convenience,  and  for  the  interest  of  the  j  arty ;  ;.nd  if  the  ru- 
lers so  decide,  let  it  be  law. 

Under  Christ,  Christian  union  and  the  terms  are  prescribed. 
But  these  render  Christian  union  impossible,  in  the  nature  of 
things. 

Under  Christ,  the  law  is,  that  as  Christ  is  clothed  with  in- 
finite knowledge,  wisdom,  goodness,  and  benevolence,  all 
Christians  should  join  where  he  prescribes.  With  these,  the 
rule  is,  to  please  self;  to  suffer  self  to  be  deluded,  and  to  be- 
come subjected  in  some  one  of  the  sects,  as  if  we  were  our  own, 
and  not  Christ's. 

With  Christ  the  rule  is,  that  church  discipline  be  perform- 
ed in  the  kingdom  for  the  interest  of  Christ,  whose  will  as  ex- 
pressed, is  that  M  not  one  of  these  little  ones  should  perish.". 
With  these,  the  discipline,  in  many  cases,  is  more  like  suits,, 
summonses,  citations,  law-suits,  contentions,  and  a  war  of 
passions.  , 

With  Christ,  church  discipline  is  an  agency  to  be  done  by 
us  in  behalf  of  Christ ;  to  please  him,  and  save  his  sheep  from. 
being  lost. 

I.  Go  in  Christ's  name,  with  his  spirit,  with  humility,  and 
meekness,  and  love  to  Christ,  and  out  of  regard  to  his  iriten 
est,  and  because  he  has  commanded, — and  tell  the  off  mien 
his  fault,  with  a  view  to  reclaim  him,  and  save  him,  and  with 
a  view  to  stop  when  Christ's  end  is  answered.  2.  If  this  fails. 
take  one  or  two  others,  for  the  same  purpose.  3.  If  this  fails 
tell  it  to  the  church.  4.  If  he  will  not  hear  the  church,  so 
as  to  be  reclaimed,  let  him  be  as  an  heathen. 

How  different  this,  from  the  superciliousness  of  a  citation 


174 

from  a  session,  or  from  a  circuit  preacher,  and  the  usual  war 
of  passions,  where  the  purpose  is  to  have  those  in  power  gra- 
tified, and  the  selfish  ends  of  the  sect  advanced. 

With  Christ,  the  law  is,  that  that  the  gospel  of  the  king- 
dom be  preached  to  all  the  world.  With  these,  the  rule  is  to 
preach  the  gospel,  and  the  outlines  of  the  sect,  and  subjection 
to  rulers  conjointly. 

The  kingdom  of  Christ  is  not  Protestant.  As  Jesus  Christ 
and  those  who  have  been  in  his  kingdom,  and  under  his  ex- 
clusive jurisdiction,  were  never  under  the  Pope,  they  of  course 
were  never  in  a  condition  to  protest  and  secede  from  the 
pope,  on  a  partial  reformation. 

"A  protest  is  a  solemn  dissent  on  part  of  the  minority, 
from  the  acts  of  the  majority,  or  from  those  in  power.  Such 
a  declaration  was  entered  into  by  certain  princes  and  deputies 
of  imperial  towns,  against  the  celebrated  decree  of  the  diet 
of  Spires,  April  10,  1550,  Those  who  protested  were  called 
Protestants."*  Afterwards  all  who  separated  from  the  church 
or  see  of  Rome,  who  became  organized  into  the  several  pro- 
testant  folds,  differing  from  that  of  the  pope,  were  called  Pro- 
testants, f 

Those  who  have  always  been  against  the  wickedness  of 
the  Pope,  from  A.  D.  29,  till  now.cannot  legitimately  be  said  to 
enter  a  protest  as  a  ground  of  separation. 

"The  denomination  called  Baptists,  (says  Wycoff,)  trace 
their  origin  from  Christ  and  his  apostles.  Tne  nature  of  their 
tenets  is  such,  as  not  only  to  distinguish  them  from  all  oth- 
ers, but  must  necessarily  prevent  them  from  acknowledging 
any  ecclesiastical  authority  on  the  part  of  those  who  differ 
from  them.  No  Baptist  Chvrch  (says  he)  admits  the  slight- 
est degree  of  subjection  to  any  spiritual  power  on  earth,  and 
therefore,  every  body  of  the  kind,  is,  and  must  be,  from  the 
nature  of  its  organization,  perfectly  independent  of  the  Pope. 
That  churches  of  our  order  existed  at  the  time  of  the  Refor- 
mation, will  hardly  be  denied.  Robinson,  in  his  preface  to 
Claude's  Essay,  while  tracing  up  to  the  times  of  the  apostles, 
those  whose  followers  have,  of  late  ages,  been  known  in  Eng- 
land as  Dissenters,  says,  'One  branch  uniformly  denied  the 
baptism  of  infants — all  allowed  Christian  liberty,  and  all 
were  enemies  to  an  established  hierarchy,  reigning  over  the 
consciences  of  their  brethren." 

The  Waldenses  were  estimated  by  one  of  their  own  wri- 
ters, at  the  commencement  of  the  Reformation,  at  eight  hun- 

*  Wycoff.  t  Robertson's  Charles  V. 


175 

dred  thousand.  Their  opinions  upon  the  subject  of  baptism, 
are  shown  by  the  following  extracts  from  Jones'  Church  His- 
tory : 

•*  Also  that  baptism  by  water  administered  by  the  church, 
was  of  no  use  to  children,  because  the  children,  so  far  from 
giving  assent  to  it,  cried  at  it."  (Book  of  Sentences  of  the 
Inquisition  of  Toulouse.)  "These  heretics  say,  moreover, 
that  this  sacrament  can  be  of  no  use  to  any  but  those  who 
seek  it  with  their  own  mouth  and  heart.  Hence  drawing  this 
erroneous  conclusion,  that  baptism  can  be  of  no  use  to  infants." 
Ermengardi  contra  Waldensium  scctam  cap.  T2. 

**  When  Louis  XII.  sent  the  Master  of  Requests,  and  a  Doc- 
tor of  the  Sorbonne  to  inquire  into  the  character  and  tenets  of 
the  Waldenses,  who  inhabited  a  part  of  Provence,  he  learned 
from  these  commissioners,  among  other  things,  that  "  they 
observed  the  ordinance  of  baptism,  according  to  the  primi- 
tive church."  In  the  twelfth  article  of  their  Confession  of 
Faith,  dated  A.  D.  1120,  four  hundred  and  more  years  before 
the  Reformation,  they  confine  the  ordinances  of  baptism  and 
the  Lord's  supper  to  believers.  At  this  time,  sprinkling  was 
never  practised  in  any  part  of  Christendom,  and  drenching 
was  only  administered  to  the  sick.  "  They  contended,  that  a 
Christian  church  is  an  assembly  of  believers/ faithful  men,* 
and  that  of  such  a  church  the  Lord  Jesus  Christ  is  the  Head, 
and  he  alone;  and  that  it  is  governed  by  his  word,  and  guard- 
ed by  the  Holy  Spirit ;  that  it  behooves  all  Christians  to  walk 
in  fellowship;  that  the  only  ordinances  Christ  hath  appoint- 
ed for  the  use  of  his  churches,  are  baptism  and  the  Lord's 
supper ;  that  they  are  both  symbolical  ordinances  or  signs  of 
holy  things,  'visible  emblems  of  invisible  blessings,' and  that 
believers  only  are  the  proper  participants  of  them."  No 
wonder  that  Limborch,  Professor  of  Divinity  in  the  Univer- 
sity of  Amsterdam,  declared  concerning  them  and  the  Albi- 
genses,  of  whom  we  have  not  time  now  to  treat : 

To  speak  candidly  what  I  think   of  all  the  modern  sects 
iristians,  the  Dutch  Baptists  most  resemble  both  the  Al- 
bigenses,  and  the  Waldenses." 

The  pastors  of  some  of  the  churches  of  this  people,  in  their 
letter  to  (Ecolampodius,  in  1530,  say,  "We  have  sustained, 
for  above  these  four  hundred  years,  most  severe  and  cruel 
persecutions,  not  without  signal  maiks  of  Christ's  favor,  as 
all  the  faithful  can  testify." 

A  regular  succession  of  Welsh  Baptists  can  be  traced  from 
the  year  6fr,  down  to  this  time.  Multitudes  of  Baptists  have 
been  found  in  England,  from  tune  immemorial.     All  Chris* 


176 

tians  during-  the  first  two  centuries,  were  of  the  same  descrip- 
tion. Multitudes  in  all  parts  of  Europe  have  been  known,  in 
all  ages,  of  the  same  description. 

"Many  a  careless  thinker,"  continues  Wycoff,  "classing 
the  Baptists  with  the  Protestants,  concludes  that  they  sprung 
up  with  the  sects  that  divide  Christendom,  at  the  time  of  the 
Reformation.  But  history,  and  the  nature  of  the  case,  show, 
that  the  classification  and  the  conclusion  founded  thereon, 
have  as  little  claim  to  truth  and  propriety,  as  though  applied 
to  the  Jews.  The  history  of  the  latter  commences  in  the 
Old  Testament:  that  of  the  former,  who  were  first  called 
Christians,  at  Antioch,  from  the  name  of  their  Master;  and 
afterwards  Baptists,  from  adhering  to  his  ordinance,  is  dwelt 
upon  at  considerable  length  in  the  New  Testament.  Claim- 
ing our  origin  from  the  Lord  Jesus,  and  his  apostles,  we  can- 
not submit  to  be  classed  with  Protestants  ;  who  looking  to 
Rome  as  their  common  mother,  protest  against  their  parents 
pro?eedings,  and  call  themselves,  in  consequence,  reformed 
churches,  on  account  of  removing  part  of  her  errors.  We 
call  not  cur  churches  reformed,  because  we  believe  them  no 
better  than  their  predecessors,  established  by  the  primitive 
disciples."  Adhering  to  the  simple  rules  of  the  original  king- 
dom of  Christ,  how  desirable  that  we  should  adorn  the  doc- 
trine of  God  our  Saviour  in  all  things. 

We  see  here  what  Sir  Isaac  Newton  means  when  he  says> 
"The  Baptists  are  the  only  people  who  never  symbolized 
with  antichrist  j"  and  were  "one  of  the  two  witnesses  of  the  i 
Apocalypse."  The  distinguishing  principles  of  Baptists  are, 
to  be  from  the  first  under  the  exclusive  jurisdiction,  laws,  and 
government  of  Christ;  to  allow  no  other  rulers  over  church- 
es but  Christ;  to  change  no  laws,  and  to  alter  nothing;  but 
to  obey  all,  however  self  denying;  to  justify  no  separation 
from  the  jurisdiction  of  Christ ;  to  justify  none  in  remaining 
in  a  separate  state.  If  they  do  it,  and  establish  their  own 
communions,  they  are  accountable  for  the  evils  of  the  divi- 
sion. We  cannot  fellowship  it,  or  he  partakers  of  it.  We 
pronounce  popery  to  be  antichrist — its  ministry  to  have  be- 
come entirely  illegitimate — its  principles  of  pretended  minis- 
ters, monopolizing  the  appointing  power,  as  to  successors, — 
a  delusion,  and  a  tyrannic  principle  adapted  to  rob  Christ  of 
the  exclusive  appointing  power,  and  to  recognize  and  sanction 
transactions  out  of  the  jurisdiction  of  the  King,  as  if  they 
were  legitimate.  As  the  protestants  inherit  their  appointing 
power  solely  from  such  a  succession, we  pronounce  the  succes- 
sions derived,  whether  in  the  Congregational.Presbyterian  or  : 


177 

the  Episcopalian  limbs,  to  be  no  more  valid  or  legitimate  than 
the  original  succession  in  popery  during  1000  years. 

We  hold  that  Christ  always  retained  the  appointing  pow- 
er to  the  ministry,  under  his  own  jurisdiction,  and  that  the 
church  and  ministry  have  simply  the  responsibility  of  decid- 
on  the  evidence  that  Christ  has  called  the  candidate  to  the 
ministry — approving  and  praying  over  the  case.  We  per- 
fectly repudiate  the  principle  of  an  officer  having  the  power 
to  appoint  successors,  and'above  all  things  of  carrying  and 
monopolizing  such  a  power  in  a  revolt,  and  a  war  of  a  thou- 
sand years  against  the  real  government. 

The  Protestants  are  partially  reformed  from  popery.  They 
have  reformed  in  doctrine,  and  some  of  them  have  put  them- 
selves in  a  posture  to  promote  revivals  of  religion.  The  na- 
tional churches  are  the  exception. 

The  points  in  which  they  still  differ  from  us  are, 

1.  In  holding  the  principle  of  the  appointing  power  to  the 
ministry  to  be  in  that  succession,  which  has  descended  from 
popery.  As  in  popery  it  was  nothing,  of  course,  nothing  is 
derived.  The  pertinacious  adherence  to  this  principle,  and 
the  pride  that  holds  it  up,  keeps  those  churches  under  the  in- 
fluence of  such  a  ministry,  prejudiced  against  the  real  prin- 
ciples of  the  kingdom,  and  in  a  state  of  continued  separation 
from  if. 

2.  In  the  legality  of  a  separation  from  the  original  fold, 
and  the  refusal  to  return. 

3.  In  allowing  such  a  mass  of  rulers  over  them,  which  is 
but  little  better  than  popery  itself,  and  is  evidently  making 
the  state  of  the  world  worse  and  worse.  A  spurious  class  of 
officers  ruling  over  them,  is  now  doing  most  of  the  mischief, 
prejudicing  the  people,  and  hindering  their  return  ;  and  by 
their  papers,  is  diffusing  lheir  sectarianism,  and  shutting  the 
people  away  from  the  truth  as  far  as  possible.     By  adhering 

<h  masses  of  spurious  officers  and  rulers,  the  jurisdiction 
of  Christ  does  not  reach  them,  nor  they  reach  it,  but  they  re- 
main under  usurpers. 

4.  In  having  the  ir  churches  so  joined  together,  as  that  some 
by  the  rulers  can  be  managed  into  a  course  of  controlling  the 
others,  whereby  the  exclusve  jurisdiction  of  Christ,  is  thus 
defeat 

5.  In  their  remaining  palpably  in  this  alienated  state,  from 
the  kingdom  of  Christ,  in  a  line  of  succession  ever  since  the 
first  separation  in  the  third,  fourth,  and  tilth  centuries,  and  in 
succession,  including  popery  itself ;  and  even  though  reform- 
ed somewhat,  still  refusing  to  return  to  Christ. 


178 

6.  In  admitting  the  laws  of  these  spurious  rulers  to  be  com- 
mingled with  those  of  the  Bible,  and  to  become  their  rules  of 
action. 

7.  In  their  refusal  to  be  baptized  iuto  the  exclusive  jurisdic- 
tion of  Christ,  as  soon  as  converted  ;  thus  disobeying  a  posi- 
tive law  of  Christ. 

8.  In  their  sprinkling  of  babes  ;  falsely  calling  it  baptism 
— thereby  mocking  the  sacred  Trinity — binding  out  their 
babes  as  slaves  to  spurious  rulers,  and  hindering  thern  when 
converted,  from  going  under  the  exclusive  jurisdiction  of 
Christ,  according  to  his  command. 

9.  In  suffering  their  delusions  to  become  so  thick  upon 
thern,  as  to  believe  in  the  wresting  of  the  scriptures,  to  favor 
that  mockery  upon  babes,  so  as  to  believe  for  a  moment  the 
Bible  favors  that  modern  hoax. 

10.  In  slanderously  and  falsely  reiterating  the  charge  of 
close  communion  upon  those  who  do  go  under  the  exclusive 
jurisdiction  of  Christ,  solely  because  they  do  not  sanction 
that  alienated  state  away   from   the  jurisdiction   of    Christ. 

Those  in  the  kingdom  of  Christ,  do  not  make  the  close 
communion.  Two  principles,  baptism  under  Christ's  juris- 
diction, essential  to  membership;  and  membership  essential 
to  privileges,  are  truly  obeyed.  But  it  is  because  they  are 
the  laws  of  Christ.  Obedience  to  these  laws  does  not  make 
close  communion. 

Here  are  two  points  of  difference  that  stand  out  prominent- 

This  separation  leads  to  the  taking  of  opposite  sides  on  a 
number  of  other  prominent  principles,  as  well  as  these  which 
are  put  side  by  side,  that  all  may  see  them. 

In    the   Kingdom  of  Christ  In  the  Sectarian   folds,  are 

are  the  following  principles:  the  following  principles  : 

1.  No  being  in  the  universe,  1.  Human  beings  may  build 
besides  the  great  Jehovah,  just  as  many  folds,  and  form 
shall  have  liberty  to  make  a  just  as  many  constitutions  as 
fold,  or  a  constitution  of  a  they  please,  and  shut  up  all 
fold,  in  which  to  gather  the  the  friends  of  the  Saviour  they 
friends  of  the  Saviour.  can. 

2.  Human  beings  may  be 
rulers  according  to  such  ca- 
pricious constitutions  which 
they  may   choose    to    form ; 

2.  Jesus  Christ  is  to  be  sole  may  create  as  many  rulers  as 
King;  exclusively  to  reign;     they  please  ;  give  just  such  li- 


179 


have  all  the  power,  and  the 
exclusive  jurisdiction. 


3.  All  legislative,  judicial, 
and  executive  powers  are  ves- 
ted in  Christ. 

4.  All  Christians,  as  soon 
as  converted,  must  come  into 
the  fold,  or  kingdom  of  Christ, 
so  as  to  be  one,  and  enjoy 
free  communion  together. 


5.  The  laws  are  all  written 
in  the  Bible. 


6.  As  people  naturally  are 
estranged,  they  must  become 
the  hearty  friends  of  the  King, 
in  order  properly  to  take  the 
oath  of  allegiance. 


7.  Baptism  is  the  voluntary 
subjection  of  himself,  on  the 
part  of  a  believer,  to  the  ex- 
clusive jurisdiction  of  Christ, 
within  his  kingdom. 

8.  This  subjection  to  the 
exclusive  jurisdiction  of  Christ 
in  ltis  way,  is  necessary  to 
membership  under  him,  and 
membership  to  privileges. 


9.  To  alter  either  the  form 
of  that  oath,  or  the  principles 
of  it,  so  as  to  recognize  other 
jurisdictions,  other  rulers,  or 


ties  as  they  please ;  may  cause 
the  churches  to  come  under 
the  jurisdiction  of  men,  and 
so  keep  them  away  from 
Christ. 

3.  Men  may  assume  legis^ 
lative,  judicial,  and  executive 
powers. 

4.  Christians  and  converts 
need  not  go  under  the  juris- 
diction of  Christ,  within  his 
fold,  but  may  follow  their  own 
caprice — go  into  the  folds  of 
men — and  thus  breed  separa- 
tions and  alienations  from  the 
jurisdiction  of  Christ. 

5.  Other  laws,  which  throw 
those  of  the  Bible  in  the  shade, 
may  be  enacted  by  men,  and 
arc  just  as  good. 

6.  Conversion  is  not  a  ne- 
cessary prerequisite,  in  order 
to  be  committed  in  other  folds 
by  the  substitute  for  baptism, 
whereby  they  become  confin- 
ed away  from  the  fold  of 
Christ.  It  may  all  be  done 
fan  infancy. 

7.  Baptism  is  nothing — is  a 
disgrace— a  subject  of  ridicule 
— is  indecent — is  nothing  but 
our  substitute — a  mere  token 
of  national  circumcision. 

8.  The  original  oath  of  al- 
legiance to  Christ  in  his  king- 
dom, is  not  necessary  in  or- 
der to  enjoy  Christian  privi- 
leges within  the  folds  of  spu- 
rious rulers,  as  contrived  by 
me. i.  They  allow  persons  to 
have  their  own  way. 

9.  That  oath  may  be  alter- 
ed by  men  at  pleasure,  both 
as  to  principle  and  form,  and 
men  may  fritter  it  away  to  no- 


180 


other  folds,  or  to  build  them 
up  with  other  subjects,  or  with 
another  oath, — as  it  would  be 
in  all  governments,  so  here, 
is  high  treason  against  the 
King. 


10.  An  opposition  line  of 
things,  or  imperium  in  impe- 
rio,  or  competing  folds, — as 
in  all  other  governments,  so 
here,  is  high  treason. 

11.  Church  discipline  is  ex- 
clusively the  exercise  of  dele- 
gated power  from  the  rightful 
Sovereign ;  and  in  manner, 
form,  spirit,  and  purpose,  pre- 
cisely as  he  has  prescribed ; 
and  for  his  interest,  and  that 
of  his  kingdom. 

12.  To  aid,  abet,  or  assist, 
in  building  up  any  state  of 
things,  as  in  all  other  govern- 
ments, so  here,  is  treasonable 
rebellion  ;  and  more  heinous, 
as  the  character  of  the  King 
is  infinitely  more  glorious 
than  that  of  any  other  king. 

13.  Jesus  Christ  alone  has 
the  appointing  power  to  the 
ministry. 


14.   All  divisions  must  be 
nipt  in  the  bud. 


15.  Jesus  Christ  is  recogni- 


thing — oppose  it— counteract 
its  binding  force,  and  prevent 
people  from  taking  it — may 
buildup  other  and  competing 
folds,  under  other  rulers,  at 
pleasure,  and  thus  wash  their 
hands  in  innocency,  and  repel 
with  violence  the  foul  charge 
of  treason. 

10.  Men  may  establish  just 
as  many  opposition  lines  a- 
gainst  Christ,  as  they  please, 
the  more  the  better. 

11.  Church  discipline  is  a 
controlling  power,  emanating 
from  human  rulers  over  the 
people,  to  be  exercised  for  the 
good  of  the  sect,  and  accord 
ing  to  tha  caprice  of  the  ru- 
lers. 

12.  That  which  would  be 
rebellion  against  human  gov 
ernments,  is  not  rebellion  a- 
gainst  the  King  of  Zion  ;  and 
the  more  we  build  up  opposi- 
tion lines  against  him,  the 
more  we  do  God  service. 

13.  A  succession  from  po- 
pery, through  12  or  1400  hun- 
dred years  revolt,  has  the  mo- 
nopoly of  the  appointing  pow- 
er to  the  ministry,  derived 
from  thence  by  stealth  through 
revolters  from  popery,though 
none  in  the  succession  have 
ever  been  baptized  into  the  ju 
risdiction  of  Christ. 

14.  Divisions,  as  theyex:*»t 
are  permanently  to  remain, 
and  to  be  increased;  the  lapse 
of  time  has  legalized  them. 

15.  A  spurious  set  of  rulers, 


181 


zed  as  the  only  fountain 
power,  in  all  things. 


of 


16.  None  are  within  the 
kingdom  of  Christ,  but  those, 
who,  after  conversion,  are 
baptized  into  the  exclusive 
jurisdiction  of  Christ. 


17.  Free  communion  to  all 
Christians,  by  keeping  the  av- 
enues into  that  kingdom  free 
and  open  to  all  real  Chris- 
tians. 


18.  No  churches  may  be  so 
joined  together,  as  to  control 
each  other  at  all,  in  any  way 
which  will  in  the  least  inter- 
fere with  the  exclusive  juris- 
diction of  Christ,  as  sole  Mo- 
narch ;  and  no  rulers  arc  ever 
to  be  admitted,  who  will  in- 
terfere with  his  exclusive  do- 
minion, and  jurisdiction,  as 
■ole  King. 


in  each  organization,  is  to  be 
recognized  as  the  dignified 
fountain  of  all  power. 

16.  All  the  Jewish  nation, 
and  their  circumcised  children 
— all  the  revolters  from  the 
third  to  the  seventh  century 
— all  of  popedom,  and  the  im- 
mersed babes — all  the  nation- 
al churches  under  civil  rulers, 
and  all  the  new  folds,  since 
1534,  with  their  babes,are  the 
legitimate,  well  organized 
kingdom  of  Christ. 

17.  After  obstructing  the 
avenues  to  the  real  king- 
dom of  Christ,  a  demand  for 
free  communion  is  to  be  pre- 
sented; based  upon  the  prin- 
ciple, that  all  may  do  &i{J 
which  is  right  in  their  own 
eyes,  and  pleasing  to  them- 
selves, in  relation  to  the  oath 
of  allegiance  to  Christ — may 
go  where  they  please — may 
stir  up  all  the  prejudices  they 
can,  against  those  who  obey 
Christ — may  hinder  all  they 
can  from  going  into  the  king- 
dom of  Christ,  and  then  throw 
all  the  blame  of  the  divisions 
over  upon  those  who  adhere 
to  Christ's  kingdom. 

18.  Churches  may  be  so 
joined  together,  as  to  have  a 
national  government — a  po- 
pish government — an  Episco- 
pal government — a  Presbyte- 
rian government — a  Wesley 
an  government,  or  any  other 
government  self-created  ru- 
lers arc  disposed  to  assume, 
and  the  jurisdiction  of  Christ 
be  thu*  totally  discarded. 


182 

19.  All  action  in  relation  to  19.  All  action  in  relation  to 
the  ministry,is  under  the  king,  the  ministry,  is  within  our 
and  within  his  kingdom,  folds,  and  derived  from  our 
Membership,  and  piety,  and  spurious  rulers.  Membership, 
qualifications  to  be  judged  of  with  us  is  all  that  is  requisite, 
by  those  within  the  kingdom,  A  succession  of  the  appoint- 
according  to  the  rules  of  Christ  ing  power  derived  from  po- 
are  indispensable.  pery,  is  a  good  enough  autho- 

T  .  '-,~M         ritv- 

It  is  easy  to  see  that  this  world  of  iniquity,  in  fact,  grows 
out  of  the  influence  of  rulers;  who  blind  the  people,  and  pre- 
vent their  return  to  the  jurisdiction  of  Christ,  through  a  sel- 
fish love  of  rule,  and  sectarian  feelings. 

From  infancy  up,  people  become  blinded  by  tradition,  de- 
lusion, and  the  whole  course  of  education.  The  rulers  hav- 
ing been  blinded  in  this  way,  are  not  conscious  of  the  injury 
they  are  doing. 

There  is  every  reason  to  havefull  confidence  in  the  piety 
tofthose  who  give  evidence  of  it,  and  to  ascribe  all  the  wrong 
o   their  delusion. 

Whenever  the  people  will  leave  these  usurped  jurisdictions, 
and  come  under  the  exclusive  jurisdiction  of  Christ,  divisions 
will  cease. 

These  rulers  exercise  a  power,  in  a  vast  many  cases,  not 
much  inferior  to  popery  itself. 


LETTER     XXIII. 
contrast   (continued.) 

Christ  says,  "  Strait  is  the  gate,  and  pressed  or  fenced  is  the 
way  that  leadeth  unto  life," — into  holy  enjoyments,  into  the 
spiritual  life  of  the  soul.  But  "  wide  is  the  gate,  and  broad 
is  the  way  that  leads  into  an  absolved  or  scattered  state." 
These  ideas  arc  the  true  image  of  the  original.  This  is  pre- 
ceded by  intimations  of  the  readiness  of  God  to  give  the  Ho- 
ly Spirit,  and  of  the  advantages  of  being  within  the  kingdom. 
This  is  followed  by  a  caution  to  "beware  of  false  prophets, 
coming  in  sheep's  clothing," — inwardly  of  an  hungry,  wolfish 
spirit.  Who  dare  deny  that  the  Saviour  here  cautions  the 
world  against  this  sectarian  state,  and  that  this  was  the  just 
aim  of  this  instruction  ? 

Christ  prepared  a  "  strait"  course  under  his  own  jurisdic- 


183 

tion,  into  which  all  his  disciples  were  baptized,  under  him  as 
their  Leader. 

In  the  third  century,  a  portion  of  the  clergy  through  the 
love  of  power,  misled  many  from  it,  into  another  channel. 
The  civil  governments  soon  misled  others  directly  away  from 
Christ  Popery  soon  misled  multitudes  away  from  the  fold 
of  Christ.  The  rulers  of  the  Church  of  England  misled  the 
nation  not  only  away  from  popery,  but  also  still  away  from 
the  fold  of  Christ.  The  rulers  over  Presbyterianism  misled 
the  people  not  only  away  from  popery,  but  still  away  from 
the  jurisdiction  of  Christ.  The  same  remarks  are  true  of  the 
leaders  of  the  Lutheran,  and  all  other  churches  that  are  sha- 
ped differently  from  the  organized  kingdom  of  Christ.  Epis- 
copacy in  the  United  States,  is  a  detachment  from  the  church 
of  England ;  pursuing  a  course  similar  to  mother  Church,  with 
some  emendations.  And  Wesleyan  Methodism  is  a  revolt 
from  the  church  of  England.  It  is  under  rulers  created  by 
Wesley.  It  is  truly  an  improvement  on  their  condition  as 
Episcopalians.  But  still  the  regulations  lead  the  people 
away  from  the  organized  fold  of  Christ,  and  keep  them 
under  leaders  who  are  as  "ravening  wolves,"  in  their  love 
of  power.  All  the  rulers  over  churches,  usurping  the  domin- 
ion, answers  the  same  description. 

The  following  figure  will  help  to  illustrate  this  state  of 
things.  The  longitude  and  departure  from  the  strait  course 
of  Jesus  Christ,  is,  in  proportion  to  the  influence  of  human 
rulers,  and  the  power  they  presume  to  exercise — the  effect  of 
infant  baptism  and  other  stratagems  in  producing  an  impeni- 
tent church — the  general  course  in  which  the  leaders  presume 
to  lead  the  people — together  with  all  the  other  causes  in  tne 
train.  In  this,  our  judgment  must  be  our  guide.  In  all  oth- 
er respects,  it  presents  the  view  with  accuracy  as  tothe  time 
and  place,  of  the  origin,  and  the  general  course  in  which  the 
leaders  have  conducted  the  people. 

The  lines  in  the  cut  represent  the  fences.  The  spaces  be- 
tween represent  the  general  course  in  which  the  rulers,  sev- 
erally have  led  the  people. 

Let  AB  from  the  year  29,  to  the  year  1841,  represent  the 
"  strait  way,"  fenced  on  the  right  hand  and  on  the  left,  by  the 
principles  and  laws  of  the  kingdom,  and  the  course,  to  wit: 
under  the  exclusive  jurisdiction  of  Christ — repudiating  all 
human  rulers, — -all  the  devices  of  men, — all  innovations — all 
changes  of  ordinances, — all  substitutions, — all  human  laws, 
— all  invasions  of  the  outlines  of  the  kingdom, —  and  careful- 
ly observing  the  original  oath  of  allegiance,  as  established  at 


3    w 


•;sun3  jo  uopoipsunf 


185 

the  first  by  the  King,  in  becoming  members  after  conversion, 
and  not  before, — and  all  retaining  the  position  of  scholars  or 
disciples,  obeying  his  will,  and  utterly  refusing  to  admit  in- 
truders to  dictate  or  rule  in  any  thing. 

CD  then,  wil!  represent  the  course  in  which  the  ambitious 
clergy,  who  seized  the  reins  of  government,  from  the  third  to 
the  sixth  century,  led  the  people  away  from  the  jurisdiction 
of  Christ,  establishing  infant  baptism  in  418,  in  order  to  build 
up  their  own  power  and  jurisdiction,  by  this  stratagem,  mak- 
ing new  laws,  and  misdirecting  the  people  by  their  control. 

DE  will  represent  the  course  in  which  the  Popes  in  succes- 
sion, misled  the  people,  under  their  despotic  sway,  directly 
away  from  the  course  Christ  had  established.  All  the  na- 
tional jurisdictions,  misled  the  people,  in  courses  which  might 
be  represented  by  lines  nearly  parallel. 

FG  will  represent  the  course  in  which  Henry  VIII.,  who 
assumed  to  be  Head  of  the  Church,  in  1534,  his  Parliament, 
and  the  bishops;  in  the  form  of  the  national  church  of  Eng- 
land,— misdirected  the  people  away  from  popery,  but  still 
away  from  the  direction  of  the  only  rightful  King  in  Zion. 

HI  will  represent  the  course  in  which  the  people  have  been 
led  by  the  jurisdiction  of  Presbyterianism,  as  established  by 
John  Calvin,  Nov.  20,  1541.  Its  several  offices,  he  enacted; 
such  as  Ruling  Elders,  Bishops, — its  enlarged  and  extended 
powers — its  Sessions,  Presbyteries,  Synods,  and  General  As- 
semblies,— its  courts,  and  litigious  bodies — its  vexatious  law- 
suits, and  doctrine  of  endless  appeals, — its  legislative,  judi- 
cial, and  executive  powers, — its  law-suits,  as  a  substitute  for 
Gospel  discipline,  and  the  establishment  of  it  as  a  national  re- 
ligion in  Scotland,  in  1560,  as  a  matter  of  course,  from  the  na- 
ture of  things,  would  still  mislead  the  people  under  its  con- 
trol, away  from  the  exclusive  jurisdiction  of  Christ,  and  from 
the  course  which  he  pointed  out, — being  that  of  scholars  ex- 
clusively under  Him,  as  their  King  and  Leader. 

JK  will  represent  Congregationalism,  first  started  in  1590. 
In  Europe,  this  community  were  called  Independents.  They 
were  a  detachment  from  Presbyterians,  and  from  others. 
They  have  scarcely  flourished  except  in  New  England.  The 
establishment  of  them  bylaw  in  Massachusetts  and  Connecti- 
cut, the  jurisdiction  over  them  by  the  civil  governments  in 
New  England,  and  the  making  of  church  members  while  babes 
by  sprinkling,  and  the  cruel  persecutions  of  all  others, — of 
course,  misled  the  people  still  away  from  the  jurisdiction  of 
Christ 

LM  will  represent  the  course  in  which  the  Episcopal  ru- 


18G 

lers  iu  the  United  States,  have  led  those  people  who  were  un- 
der their  jurisdiction,  much  improved  from  the  national  church 
— reiving  mostly  on  the  sprinkling  stratagem  upon  babes, 
for  the  enlargement  of  their  jurisdiction,  and  the  increase  of 
numbers. 

NO  will  represent  the  course  which  Wesley's  bishops,  and 
subordinate  clergy  have  led  the  people,  who  through  ihc  stra- 
tagem of  the  class  paper,  end  of  infant  sprinkling,  and  other 
means  have  been  subjected  to  their  jurisdiction.  As  all  Wes- 
ley's movements  were  substantially  under  the  jurisdiction  of 
the  church  of  England,  till  1784,  the  time  Wesley  created  a 
bishop,  (as  he  pretended,)  I  give  that  period  as  the  real  ori- 
gin of  Methodism,  especially  its  government. 

I  stop  here  to  remark,  once  more,  that  I  do  not  blame  the 
people  who  have  been  so  misled  away  from  the  jurisdiction 
of  the  King,  by  the  rulers.  I  know  not  as  they  could  have 
avoided  the  course,  or  done  better  under  the  circumstances 
in  which  they  were  from  time  to  time  placed.  Nor  do  I 
blame  the  rulers  in  gross.  Many  of  them,  being  deluded 
no  doubt,  have  been,  and  are  still,  actuated  by  honest  motives, 
Nor  do  I  dash  away  all  these  several  folds,  so  far  as  to  say, 
they  have  been  of  no  use.  Many  of  them,  certainly,  were 
useful  for  the  times.  Presbytcrianism,  Congregationalism, 
and  Wesleyanism,  were  then  exceedingly  useful,  and  perhaps 
the  best  that  could  be  in  those  times,  considering  the  compar- 
ative darkness,  the  general  ignorance  concerning  the  rights 
of  conscience,  and  the  general  impression  that  every  church 
must  have  rulers  who  might  make  laws,  and  change  ordinan- 
ces, and  that  the  people  must  obey  them.  These  all  might 
have  served  as  schoolmasters,  to  lead  the  people  back  from 
popery,  into  the  real  kingdom  of  Christ. 

But  what  I  do  say,  i3,  that  times  have  changed,  the  rights 
of  conscience  are  more  generally  understood,  and  the  rights 
of  Jesus  Christ,  as  King  in  his  real  kingdom,  are  seen  now, 
and  these  separate  folds,  now,  are  worse  than  useless.  Their 
utility  has  gone  by.  The  <larkness  which  made  them  neces- 
sary is  past,  and  the  true  light  shines.  The  people,  now,  are 
qualified  to  guide  themselves  according  to  the  real  laws  of  the 
leal  kingdom.  The  milleniuin  can  never  take  place  till  the 
regulations  of  the  real  kingdom  prevail;  And  efforts  in  hea- 
then lands  can  never  be  very  useful,  except  in  the  shape  of 
the  real  kingdom  of  Christ.  It  is  cruelty  to  the  heathen,  to 
carry  this  sectarianism  amongst  them. 

And  I  dp  say,  that  to  give  up  attachments  to  former  views, 
usages  of  youth,  and  denominational  rules,  for  the  sake  o£ 


187 

moulding  ourselves  into  subordination  to  the  real  rules  arret 
regulations  of  the  real  kingdom  of  Christ,  is  a  sacrifirc  which 
every  minister,  and  every  Christian,  who  has  fallen  into  those 
folds,  is  now  called  upon  to  make.  The  vHue  of  union  among 
Christians,  the  evils  of  disunion,  and  the  palpable  rights  of  Je- 
sus Christ  the  King;  as  well  as  the  tendency  of  it  on  a  perish- 
ing world, loudly  call  on  all  to  take  that  eourse.and  to  magnani- 
mously make  thcsacrifice,in  their  own  predilection, and  private 
feelings,  which  arc  necessary  in  order  to  so  glorious  a  result. 
We  cannot  longer  refuse  without  sinning  against  light  and 
against  knowledge. 

We  do  remonstrate,  affectionately,  with  those  who  through 
the  love  of  party,  seem  determined  to  sustain  this  sectarian- 
ism, and  perpetuate  these  evils  It  certainly  must  give  way. 
The  emulation,  therefore,  should  be,  who  will  be  first  to  give 
way,  and  let  the  kingdom  of  Christ  come,  in  lieu  of  these  do- 
minions of  men.  Pertinacious  adherence  to  a  sect,  may  keep 
off  the  happy  results  some  longer,  but  cannot  prevent  that  re- 
sult from  ultimately  occurring.  What  is  the  sacrifice  of  giv- 
ing up  early  predilections,  usages,  and  biasses,  delusions,  mis- 
takes, and  errors,  when  contrasted  with  the  advantages  of 
Christian  union — of  having  the  real  kingdom  of  Christ  pre- 
vail— of  setting  a  right  example,  and  of  united  effort  on  a  per- 
ishing world  ?  The  price  is  small  for  objects  so  noble.  All 
changes  by  some  are  reprobated  as  if  we  must  certainly  be 
right  io  infancy.  But  nothing  is  more  honorable  than  to 
change,  if,  in  doing  it,  we  relinquish  error,  and  yield  to  di- 
vine truth.  Covenant  engagements,  with  some,  arc  an  obsta- 
cle. But  covenants,  if  they  hold  us  to  a  wrong  course,  or 
prevent  us  from  a  right  course  before  God,  or  if  they  were 
blindly  made  by  us  in  infancy,  cannot  be  binding;  because 
we  had  no  right  so  to  bind  or  restrict  ourselves,  or  others  to 
bind  us;  and  such  an  obligation  is  void,  ab  initio,  on  the  same 
principles  as  masonic  obligations,  blindly  taken,  were  void. 
Things  that  are  wrong,  remain  wrongs  and  obligating  our- 
selves to  them,  cannot  make  them  right,  or  justify  us  in  such 
obligation,  or  in  carrying  it  out.  To  bind  ourselves  to  a 
wrong,  may  be  blindly,  and  therefore,  honestly  done.  But 
when  we  see  the  wrong,  to  fulfil  that  obligation,  when  we 
have  the  power  of  rescinding,  is  criminal.  Firmness  in  cleav- 
ing to  divine  truth  as  fast  as  we  learn  it,  is  a  noble  trait  of 
character.  But  to  adhere  to  the  wrong,  because  we  have  al- 
ways been  so,  and  because  of  a  pride  in  being  consistent  with 
our  former  selves,  is  base  stubbornness. 

To  show  wheic  the  truth  lies,  1  would  reason  on  the  firsl 


188 

principles  of  government.  On  the  above  figure,  then,  it  Is 
clear  that  an  office  conferred  under  the  jurisdiction  of  Christ, 
AB,  if  the  officer  leaves,  and  goes  into  another  jurisdiction, 
CD,  he  cannot  hold  his  office  as  legitimate  in  CD.  As  well 
might  an  office  conferred  in  one  kingdom,  be  legitimate  when 
carried  into  another.  It  is  impossible,  in  the  nature  of  things, 
to  get  a  legitimate  office,  into  the  illegitimate  jurisdiction. 
Christ  has  never  made  provision  for  carrying  an  office  out  of 
of  his  own  jurisdiction,  into  that,  or  any  other,  and  therefore, 
it  cannot  be  carried.  So  also  if  there  were  a  legitimate  office 
in  CD,  still  if  the  person  goes  into  the  jurisdiction  DE,  he 
cannot  carry  his  office.  So  also  if  an  office  were  legitimate 
under  the  popish  jurisdiction,  DE,  yet  as  it  was  conferred 
for  the  exclusive  purposes  of  popery,  it  could  not,  legitimate- 
ly, be  carried  into  the  revolted  folds,  FG,  and  HI,  the  Epis- 
copalian, and  the  Presbyterian.  Those  bishops,  therefore, 
when  they  left  the  popish  fold,  held  no  offices.  And  Calvin, 
when  he  left  the  popish  fold,  held  no  office.  It  is  not  only 
preposterous  to  suppose  any  office  was  legitimate  in  popery  ; 
but  it  is  preposterous  even  supposing  it  was  legitimate  to 
think  it  could  legitimately  be  carried  into  the  revolted  Epis- 
copalian, and  the  Presbyterian  folds.  As  well  might  an  of- 
fice conferred  in  Great  Britain,  be  brought  to  the  United 
States,  and  be  legitimate  here.  Of  course  no  legitimate  of- 
fices can  be  derived  from  the  Presbyterian  folds,into  the  Con- 
gregational, Episcopalian,  and  the  Methodist  Episcopal  folds, 
the  sprouts  of  those  others. 

The  people,  certainly,  cannot  make  a  Christian  office  le- 
gitimate. The  idea  has  ever  been  scouted  by  Episcopalians, 
and  Presbyterians,  that  the  people  can  ordain  or  confer  a 
Christian  office.  The  people  do  not  hold  the  jurisdiction 
here,  as  they  do  in  civil  matters,  of  course  they  cannot  make 
the  offices.  Who  then  does  hold  the  jurisdiction  and  offices 
within  his  gift?  None  but  Christ.  And  He  of  course  con- 
fers all  the  offices  exclusively  under  his  own  jurisdiction,  as 
his  law  requires  all  converts  to  come  there.  Every  thing 
therefore,  becomes  entirely  illegitimate  out  of  his  jurisdiction. 
The  people  have  the  jurisdiction  over  their  worldly  matters. 
But  Christ,  as  King,  holds  firmly  the  jurisdiction  over  all  mat- 
ters of  religion.  The  tail  must  not  become  the  head,  nor  the 
head  be  treated  as  if  it  were  the  tail.  The  scholar  must  not 
govern  the  teacher. 

As  Christ  declared  there  must  be  but  "  one  fold,  and  one 
shepherd,"  of  course  the  building  of  other  folds,  is  illegiti- 
mate, because  forbidden  in  that  principle,  and  because  they 


189 

of  course,  cannot  exist  without  an  illegitimate  jurisdiction,  anil 
illegitimate  rulers.  Consequently,  every  thing  within  them 
is  illegitimate  from  the  nature  of  the  case. 

Again,  Christ  never  conferred  offices  under  his  own  juris- 
diction, AB,  in  such  a  sense  as  to  give  those  officers  the  pow- 
er of  appointing  all  their  own  successors,  even  there.  For 
this  would  be  conferring  the  jurisdiction  over  offices  upon 
men,  which  would  be  just  as  dangerous  as  to  confer  the  whole 
jurisdiction  of  his  church  upon  men  at  once.  The  passage, 
4*  Those  things  which  thou  hast  heard  of  me,  before  many 
witnesses,  the  same  commit  thou  to  others  also;"  alludes  to 
"words,'*  not  to  offices,  as  some  have  vainly  supposed. 
Preaching  and  spreading  the  gospel  is  the  duty  enforced.  But 
the  right  of  calling  men  to  the  ministry,  and  of  qualifying 
them,  he  has  reserved  to  himself.  The  church  and  the  minis- 
try, as  conservators,  are  to  act  on  his  behalf,  in  every  case, 
and  to  decide  on  the  evidence  that  he  has  so  called  the  can- 
didate to  the  work,  and  in  doing  it,  to  pray  over  the  case. 
The  imposition  of  hands  docs  not  confer  the  office;  this  is 
nothing  but  an  expression  of  friendly  feeling.  The  decision 
of  the  church,  and  of  brethren  in  the  ministry,  does  not  con- 
fer the  office.  It  simply  decides  first  of  all  that  Christ  has 
called  the  person  to  officiate;  they  then  proceed  to  set  him 
apart,  acting  as  Christ's  agents.  The  whole  jurisdiction,  and 
calling,and  ordination,  is  Christ's.  We  are  merely  his  servants 
like  scholars  in  a  school,  acting  under  the  guidance  of  the 
Great  Teacher.  To  suppose  that  we  may  run  away  with  the 
jurisdiction,  is  preposterous.  To  claim  the  right  fven  there, 
of  appointing  all  the  officers  in  the  succession,  would  be  gross 
usurpation,  and  an  invasion  of  the  prerogative  of  Christ.  To 
claim  the  right,  therefore,  of  carrying  an  office  out  of  his  ju- 
risdiction, AB,  into  the  usurped  jurisdiction,  CD,  and  there  to 
appoint  successors,  is  a  still  more  gross  usurpation,  and  inva- 
sion of  his  rights.  As  CD  is  illegitimate,  it  would  be  treason 
to  do  it.  It  is  as  if  an  officer  under  a  government  should  pre- 
sume to  carry  his  office  where  a  revolt  from  that  government 
had  established  another  jurisdiction,  and  then  claim  the  right 
of  appointing  a  succession  of  officers.  The  wholo  of  it  is  en- 
tirely contrary  to  the  first  principles  of  government,  and  a 
violation  of  all  legislative  rights.  On  what  principle,  then, 
can  the  power  of  appointing  such  a  succession  of  officers  be 
earrie  I  into  the  revolt  DE,  under  the  Pope,  and  aline  of  suc- 
cession be,  in  any  possible  sense,  legitimate?  And  on  what 
principle  ran  such  an  appointing  power,  after  popery  has  last- 
ed nine  hundred  years,  be  taken  thence,  and  be  exercised  le» 


190 

gitimately,  in  the  Episcopal  course,  FG.  Moreover,  officers, 
holding  any  sort  of  power  in  DE,  received  it,  if  at  all,  to  be 
exercised  there.  Of  course,  they  could  not  legitimately  car- 
ry it  into  HI,  the  Presbyterian  revolt.  Where  did  Calvin 
then,  get  his  power  to  appoint  his  officers,  and  where  did  Wes- 
ley get  his  ?  Officers  have  not  the  power  of  appointing  suc- 
cessors, even  under  the  jurisdiction  of  Christ.  Of  course,  no 
officer  can  legitimately  appoint  such  successors  in  a  revolt. 
It  would  be  claiming  greater  powers  in  a  revolt,  than  exist 
under  the  rightful  jurisdiction.  Of  course,  no  such  appoint- 
ing power  can  exist  in  JK,  LM,  and  NO, — the  Congregation- 
al, the  Episcopalian,  and  the  Methodist  Episcopal  course. 

And  further,  no  person  was  ever  recognized  as  being  even 
a  member  in  the  church  or  kingdom  of  Christ,  until  after  they 
were  converted,  and  until  they  were  baptized  into  the  exclu- 
sive jurisdiction  of  Christ.  Though  all  the  men  in  these  other 
movements  are  Christians,  still  as  they  have  never  been  so 
baptized,  they  are  not  yet  even  members.  Every  thing  must 
be  illegitimate,  also,  for  this  reason.  Can  offices  be  legiti- 
mate, where  even  a  regular  membership  does  not  exist? 

From  all  this,  it  results,  of  course,  that  the  humble  office  of 
a  teacher  under  Christ's  jurisdiction,  AB,  cannot  be  carried 
into  the  illegitimate  jurisdiction  CD,  and  then  be  enlarged  to 
the  extent  in  which  they  usurped  power  in  those  times,  and 
be  a  legitimate  office,  in  that  enlarged  capacity.  It  cannot, 
then  be  carried  into  the  illegitimate  jurisdiction  DE,  and  then 
be  enlarged  to  the  despotic  powers  of  a  Pope,  and  of  Bishops 
under  him,  and  be  legitimate  in  those  enlargements.  It  could 
not  be  legitimate,  and  be  carried  intoFG, — the  course  of  the 
church  of  England,  with  the  retention  of  those  enlarged  pow- 
ers. It  could  not  be  legitimate,  in  the  Presbyterian  course 
HI  with  all  the  changes,  enlargements,  and  new  shapes  ofits 
exercise,  and  for  new  and  totally  different  purposes  from  any 
thing  which  had  ever  preceded  it.  Of  course,  in  the  person 
of  Wesley,  it  could  not  be  legitimate.  And  if  it  were,  his 
conferring  of  a  greater  office  than  he  even  supposed  himself 
possessed,  of  course,  could  not  be  legitimate.  The  same  re- 
marks apply  every  where,  in  the  whole  revolt. 

There  is  nothing  legitimate  out  of  the  jurisdiction  of  Christ. 
Of  course,  the  mutual  covenants  to  sustain  the  revolt,  in  each 
and  every  case,  are  illegitimate  covenants  ;  and  to  carry  them 
out,  and  fulfil  them  must  be  wicked  and  awful  sin  against  the 
King  in  Zion.  The  whole  was  also  illegitimate,  because  it 
was  an  illegitimate  succession,  from  Christ's  fold  from  first 
to  last.     Christ  blessed  them  while  their  minds  were  dark,. 


191 

and  they  knew  not  what  they  did,  because  they  were  honest, 
and  meant  no  harm,  as  far  as  circumstances  admitted.  But 
if  thay  continue  to  sin  against  light  and  knowledge,  they  can- 
not expect  to  be  blessed  in  it  in  future. 

Sectarianism  is  in  this  whole  succession,  from  first  to 
last;  comprehending  all  the  several  courses  in  which  the 
leaders  have  led  the  people,  and  all  the  several  acts  from  first 
to  last,  beginning  on  the  map  at  C. 

Close  communion  began  at  the  same  place.  There  was 
nothing  of  it  before.  In  the  fold  AB,  the  humiliating  ordi- 
nance of  immersion,  '•  the  test  of  a  good  conscience,"  where- 
by the  believer  subjects  himself  to  the  exclusive  jurisdiction 
of  Christ,  has,  from  the  first  been  necessary  in  order  to  mem- 
bership, and  membership  essential  in  order  to  privileges. 
This  course,  down  to  C,  made  no  close  communion.  The 
continuance  down  to  B,  of  course,  has  made  none.  For  these 
principles  which  did  not  make  it  from  A  to  C,  could  not  make 
it  from  C  to  B.  Of  course,  the  revolt  at  C,  and  the  whole 
movement  away  from  the  jurisdiction  of  Christ,  in  establish- 
ing a  separate  communion,  has  done  it.  It  is  all  the  result 
of  misleading  Christians  into  the  wrong  couise.  and  thus  es- 
tablishing separate  communions.  "  Open  communion,"  as  it 
is  vulgarly,  but  falsely  called,  is  fellowshiping  this  whole  re- 
volt, from  the  jurisdiction  of  Christ,  from  C  to  the  utmost  ex- 
tremity. It  is  the  fellowshiping  of  all  these  separate  com- 
munions. Close  communion,  as  it  is  vulgarly  but  falsely 
called,  in  the  real  organization  of  Christ,  is  nothing  but  ad- 
herence to  the  original  principles  of  the  kingdom;  namely 
baptism  essential  to  membership,  and  membership  essential 
to  pri  viieges ;  it  is,  therefore  no  close  communion  at  all.  There 
is  no  close  communion  in  this;  it  is  false  and  slanderous  to 
charge  it  over  upon  such.  Non-intercourse  with  illegitimate 
separations,  is  not  close  communion.  It  is  those  who  bring 
the  charge,  who  make  all  the  close  communion  there  is,  or 
even  has  been.  Disfellowshiping  these  separate  jurisdictions 
and  these  separate  movements,  and  non-intercourse  with  it,  is 
the  whole  of  our  offending,  for  which  we  have  been  slander- 
ed, held  up  to  odium,  and  abused  in  public  and  private. 
Where  the  fault  is,  every  candid  person  can  see,  and  in  the 
great  reckoning  day  it  will  be  seen  by  all. 

It  is  mistaken  views  in  those  who  have  thus  abused  us,  and 
therefore,  we  forgive  it,  and  only  ask  in  future  that  all  will 
do  us  justice,  in  our  honest  adherence  to  the  fundamental 
principles  of  ihe  kingdom  of  Christ,  from  first  to  last. 

As  this  whole  succession  from  the  first  is  illegitimate,  of 


192 

course,  all  the  alterations  of  ordinances,  by  the  rulers,  are  il- 
legitimate. The  substitutes,  of  course*  are  nothing  Honest 
Christians,  however,  immersed  there  after  conversion,  can 
mend  all  the  deficiency  there  is  in  their  baptism,  by  returning 
to  the  jurisdiction  of  Christ,  and  thus  leaving  an  illegitimate 
jurisdiction.  Christians  in  these  folds,  need  bring  no  letters 
of  commendation  irom  these  illegitimate  folds,  to  the  fold  of 
Christ.  Yet,  if  perfectly  convenient,  a  certificate  of  good  cha- 
racter does  no  hurt.  Where  the  church  know  the  person,  it 
does  no  good,  except  as  a  matter  of  courtesy  to  the  feelings 
of  the  church  that  is  left.  Under  the  jurisdiction  of  Christ, 
no  such  letters  of  commendation  are  by  any  means  essential. 
The  Christian  may  be  taken  up  precisely  as  a  new  convert, 
and  be  received  in  all  respects  as  such. 


LETTER    XX  IV. 

PERSECUTIONS    ENFORCING    STRATAGEMS    ON    HELP- 
LESS    BABES, 

The  immersion  of  babes  was  first  enforced,  for  the  sake  of 
building  up  an  illegitimate  government,  in  the  year  418.  It 
was  soon  enforced  by  Popery,  for  a  similar  purpose — soon 
by  Charlemagne,  and  other  earthly  governments.  It  contin- 
ued to  be  enforced  by  all  illegitimate  governm  en, over  no- 
minal Christians,  till  substitutes  were  adopted.  It  was  en- 
forced by  the  church  of  England,  and  by  Presbyterianism, 
when  they  first  commenced. 

Pouring  water  upon  babes  began  to  be  enforced  in  the  two 
latter  organizations,  after  1556. 

The  sprinkling  of  babes  first  began  to  be  enforced,  as  such, 
about  1643,  1644,  and  1648,  by  the  Presbyterian,  Episcopal, 
and  the  New-England  Congregational  governments.  It  was 
about  an  hundred  years  later,  before  it  was  enforced  in  Ger- 
many. 

The  enforcements  by  which  these  stratagems  have  been 
propagated,  require  a  distinct  Letter. 

The  Donatists  were  bitterly  persecuted,  soon  after  the  stra 
tagem  was  first  enforced,  because  of  their  refusal  to  obey  the 
dictation  of  illegitimate  rulers.  Austin  says  of  them,  "  Yc 
permit  babes  to  be  saved  without  baptism.  These  things  arc 
very  perverse,  and  against  the  catholic  faith.''     It  was  this 


193 

same  Austin  who  had  procured  that  law  to  be  enacted,  in 
418. 

In  590,  a  curse  was  denounced,  in  Spain,  upon  the  opposers 
of  infant  baptism  ;  and  uniformity  in  it  was  enforced  by  the 
arm  of  civil  power. 

In  596,  Austin,  the  monk,  was  sent  among  the  pure  church 
in  England,  to  bring  them  over  to  the  same  practice.  He 
gathered  a  council  of  them,  and  first  proposed  all  the  popish 
ceremonies  to  them.  They  refused  to  adopt  thern.  Then 
said  he,  baptize  babes,  keep  Easter,  and  preach  as  I  have  ex- 
horted you.  But  these  they  refused.  Then  said  he,  1  will 
bring  an  army  upon  you,  and  destroy  you.  Accordingly  he 
did  it.  In  Bangor,  (England)  were  more  than  2,000  devoted 
Christians  in  a  college,  and  hundreds  of  faithful  preachers 
were  sent  forth  from  it  every  year.  Because  they  refused 
infant  baptism,  and  other  popish  practices,  they  were  all  put 
to  the  sword,  and  their  buildings  were  burnt. 

In  610,  the  baptism  of  babes  being  held  in  low  repute,  it 
was  ordained  and  decreed,  that  all  babes  must  be  baptized,  as 
being  necessary  to  salvation,  and  upon  penalty  of  damnation, 
as  against  the  parents. 

In  A.  D.  700,  a  King  of  the  West  Saxons  prescribed  a  pe- 
nalty, in  money,  upon  the  parents  for  the  omission  of  infant 
baptism  even  for  the  space  of  thirty  days  from  their  birth. 

Charlemagne  prescribed  a  penalty  of  120shillingsin  certain 
cases,  60  shillings  in  other  cases,  and  30  shillings  in  other  ca- 
ses for  every  omission  of  the  baptism  of  a  babe,  for  the  space 
of  a  year  ;  to  be  collected  by  distress  of  goods,  and  sales. 

In  1050,  a  Pope  passed  another  decree  enforcing  infant 
baptism. 

In  1070,  Pope  Gregory  passed  a  law  that  those  children 
whose  parents  were  dead,  absent,  or  unknown,  should  be  bap- 
tized into  popery. 

Deytingius  tells  us,  about  that  time,  •«  If  parents  will  not 
have  their  children  baptized,  they  are,  by  the  authority  of  the 
magistrate,  taken  by  force  from  their  parents,  and  baptized. 
But  when  baptized,  they  are  returned  to  their  parents. 

In  1022,  fourteen  persons  were  burnt  to  death,  at  Lyons, 
for  opposing  infant  baptism. 

In  the  time  of  Henry  VIII.,  a  large  number  of  persons  in 
England,  were  put  to  death  for  opposing  infant  baptism. 

l-'rom  the  first  establishment  of  the  Episcopal  religion  in 
England,  down  to  this  time,  the  penally  for  omitting  infant 
baptism,  is,  that  such  persons  when  grown  up,  shall  be  treat* 

a 


194 

■ed  as  outlaws,  they  shall  not  inherit  any  estates,  or  be  capa- 
ble of  holding  them.  Their  marriages  shall  not  be  recogni- 
sed as  legal;  their  children  shall  be  deemed  as  illegitimate; 
and  shall  be  deprived  of  the  benefit  of  the  poor  laws. 

In  1095,  a  number  of  persons  at  Pepuza,  in  Italy,  were 
condemned,  and  suffered  death,  because  they  opposed  infant 
baptism. 

Peter  dcBruys,  a  zealous  reformer,  after  laboring  faithful- 
ly for  twenty  years, in  promoting  revivals,  in  gathering  church- 
es, and  in  promoting  the  real  kingdom  and  jurisdiction  of  Jesus 
Christ,  was  in  1 130,  at  St.  Giles',  burnt  to  death  for  opposing 
infant  baptism. 

Henry,  another  zealous  reformer,  who  succeeded  him,  af- 
ter whom  were  named  the  Henricians,  was  in  1 148,  imprison- 
ed till  he  died,  on  account  of  his  opposition  to  infant  baptism. 

During  this  century,  the  Waldenses  and  Albigenses  were 
most  cruelly  persecuted,  because  of  their  opposition  to  infant 
baptism. 

In  1179,  the  Pope  anathematized  the  Waldenses,  because 
they  opposed  infant  baptism. 

In  1181,  the  Albigenses  were  "damned"  by  the  Pope,  for 
opposing  infant  baptism. 

In  1182,  many  Waldenses  in  Flanders,  suffered  death  be- 
cause they  opposed  infant  baptism. 

In  1199,  about  two  hundred  thousand  of  the  Albigenses 
were  inhumanly  butchered,  because  of  this  opposition  to  in- 
fant baptism. 

In  the  year  1200,  many  Waldenses,  in  Germany,  were  in- 
humanly burnt  to  death,  because  they  would  not  practice  in- 
fant baptism,  but  opposed  it. 

In  1230,  many  of  the  Waldenses  in  Tryers,  for  the  same 
reason. 

In  1232,  nineteen  persons  at  Thoulouse,  were  inhumanly 
burnt  to  death,  because  they  opposed  infant  baptism.  Four 
converts,  at  Marseilles,  were,  the  same  year,  burnt  to  death, 
for  the  same  reason. 

At  Zickrixsee,  in  1336,  three  men,  and  one  woman,  were 
seized,  imprisoned,  put  upon  the  rack,  and  tortured,  till  the 
blood  gushed  out  of  their  mouths,  and  then  they  were  behead- 
ed, and  their  bodies  were  publicly  burnt,  because  they  reject- 
ed infant  baptism. 

AtCrena.  in  Austria,  in  1315,  many  Waldenses  were  burnt 
to  death,  for  opposing  infant  baptism. 

In  1522,  at  Zurich,  an  edict  was  passed  against  the  Bap- 


195 

tists.     A  penalty  of  two  guilders  was  set  upon  all  who  op- 
posed infant  baptism. 

In  1527,  one  Skooncr,  a  Baptist  minister,  was  beheaded. 
Seventy  others  were  put  to  death  at  the  same  time,  for  speak- 
ing  against  infant  baptism. 

In  1529,  fourteen  persons  were  put  to  death,  for  being 
what  was  called  by  civil  governments,  re-baptized  ;  i.  e.  bap- 
tized according  to  the  command  of  Christ,  despite  the  strat- 
agem played  off  upon  them  in  infancy. 

At  Zurich,  in  1526,  Felix  Mans,  a  faithful  Baptist  minister, 
was  publicly  drowned  because  he  disapproved  of  infant  bap- 
tism. 

About  the  same  time,  another  Baptist  minister  was  impri- 
soned, condemned,  and  burnt  to  death  without  the  town,  for 
the  same  reason. 

In  1528,  at  Vienna,  the  learned  Pacimontanus,  was  public- 
ly burnt  to  death,  for  preaching  and  writing  against  infant 
baptism. 

In  1532,  at  Harlaem,  a  woman  for  being  baptized  by  a  Bap- 
tist minister,  was,  by  a  civil  process  thrown  into  the  lake  and 
drowned.  Her  hushand  and  two  others  were  publicly  burnt 
to  death,  at  the  Hague,  the  same  year,  for  the  same  offence 
against  the  government. 

In  1533,  at  Leanwarden,  one  Snyder  was  publicly  behead- 
ed for  being  baptized  by  a  Baptist  minister. 

In  1535,  three  men  and  two  women  were  put  to  death  for 
being  baptized  by  a  Baptist  minister.  The  men  were  behead- 
ed, and  the  women  were  drowned  in  the  sea,  with  great  stones 
fastened  to  their  necks. 

In  1530,  an  edict  was  passed  at  Zurich,  making  it  death 
for  any  one  to  be  baptized,  who  had  been  christened  in  infan- 
cy. 

In  this  year,  in  Holland,  the  harboring  of  Baptist  ministers 
was  forbidden,  and  a  reward  of  twelve  guilders  was  offered 
for  every  Baptist  minister  that  should  be  apprehended. 

In  1539,  a  man,  and  his  wife,  and  their  son,  were  put  to 
death,  for  being  baptized  by  such  a  minister. 

In  1536,  John  Calvin  informed  the  civil  magistrate  against 
Servetus,  as  an  opposer  of  infant  baptism  ;  for  which  he  (Ser- 
vetus)  was  arrested,  condemned,  and  burnt  on  a  slow  fire  of 
green  wood.  It  is  true,  Calvin  also  accused  him  of  being  a 
Unitarian.  But  the  civil  law  had  nothing  to  do  with  this 
point.  It  was  his  opposition  to  infant  baptism  which  procur- 
ed his  death,  according  to  law. 

In  1535,  Charles  V.  passed  a  decree,  dated  June  10th,  against 


196 

the  Ana-baptist  and  Waldensian  Christians,  commanding 
them  to  refrain  from  those  practices,  (immersing  believers, 
and  discarding  infant  baptism,)  and  to  refrain  from  preaching 
or  publishing  the  same,  under  the  penalty  of  the  forfeiture  of 
life  and  goods,  without  mercy.  The  men  to  be  burnt,  the 
women  to  be  drowned.  And  all  that  conceal,  and  harbor,  or 
neglect  to  prosecute  the  law  against  them,  to  suffer  the  same 
penalty.  Informants  were  to  have  one  third  part  of  the  es- 
tates. In  Queen  Mary's  time,  thousands  of  Baptists  were  put 
to  death,  as  such. 

In  1556,  Philip  the  second,  King  of  Spain,  renewed  and  ex- 
tended this  edict,  from  which  time  it  continued  in  force  for 
about  45  years;  during  which  period  thousands  were  burnt 
to  death,  or  drowned. 

George  Wippe,  at  Dort,  on  the  4th  Aug.  1558.  for  having 
presumed  to  be  re-baptized  ;  thereby  reproaching  infant  bap- 
tism, was  "  condemned,  to  the  honor  of  God,  and  for  an  ex- 
ample to  others,  to  be  drowned  in  a  barrel,  after  which  his  bo- 
dy was  to  be  publicly  hanged,  and  his  estate  to  be  forfeited 
to  the  Town's  Treasury." 

In  1560,  eighteen  baptized  persons  were  put  to  death  at 
Antwerp. 

On  May  2,  1648,  the  cruel  edict,  or  gag-law  was  passed 
by  Parliament;  requiring  permanent  imprisonment,  if  a  per- 
son should  speak  against  infant  sprinkling.  Soon  after,  all 
Baptists  were  required  to  depart  out  of  the  realm. 

In  France,  within  the  space  of  thirty  years,  39  Princes,  148 
Counts,  234  Barons,  147,518  Gentlemen,  and  760,000  persons 
of  a  lower  rank, — making  in  all  nine  hundred  and  seven  thou- 
sand, nine  hundred  and  thirty-nine  persons,  in  that  short 
space,  were  put  to  death  as  heretics. 

In  1643,  a  confession  of  faith,  containing  sprinkling  as  bap- 
tism; and  requiring  infant  sprinkling,  under  the  false  name 
of  "  infant  baptism"  was  established  by  law  in  Massachusetts, 
and  in  Connecticut.  Congregationalism,  it  seems,  first  came 
into  existence  about  1590. 

To  show  the  spirit  and  design  of  the  civil  governments,  in 
establishing  it  by  law,  we  adduce  the  following  persecutions 
against  those  who  defended  the  exclusive  jurisdiction  of  Christ, 
and  the  initiating  ordinance  under  him,  both  before  and  after 
the  establishment.  The  spirit  in  England,  and  in  New-Eng- 
land, seemed  to  be  very  much  the  same.  For  in  1659,  a  Mr, 
Edwards,  Lecturer  in  Christ-church,  directed  magistrates 
how  to  act  in  order  to  establish  Presbyterianism,  without  li- 
berty of  conscience  to  any  others.     He  advises  the  magis- 


197 

trates  to  execute  some  exemplary  punishment  upon  all  dip- 
pers. And  if  any,  after  being  dipped,  fall  sick  and  die,  the 
dippers  should  be  indicted  under  the  statute  against  killing 
the  King's  subjects,  and  be  prosecuted  accordingly.  The 
Parliament  should  take  some  severe  cou  se  with  all  the  dip- 
pers, as  they  had  done  at  Zurich,  i.  e.  put  them  to  death,  and 
confiscate  their  goods. 

In  1039,  six  Baptists,  for  attempting  to  organize  a  Baptist 
church,  at  Weymouth,  Massachusetts,  were  arrested  and  tried 
before  the  General  Court  at  Boston,  on  March  13,  for  an  at- 
tempt to  worship  God  contrary  to  law,  and  were  fined  67  dol- 
lars, down  to  a  less  sum  each. 

On  Nov.  13,  1644,  the  following  law  was  passed,  by  the 
Legislature  of  Massachusetts,  viz:  "  It  is  ordered  and  agreed, 
that  if  any  person  within  this  State,  shall  either  openly  con- 
demn, or  oppose  the  baptizing  (rantizing)  of  infants,  or  go 
about  secretly  to  seduce  others  from  the  approbation  or  use 
thereof,  or  shall  purposely  depart  the  congregation,  at  its  ad- 
ministration ;  every  such  person  shall  be  sentenced  to  banish- 
ment." 

On  Oct.  17,  1643,  four  persons  were  tried  by  the  General 
Court,  for  being  Baptists,  and  were  sentenced  to  be  shut  up 
in  separate  prisons, — to  be  there  set  to  work,  and  to  wear 
such  bolts  andirons  as  may  hinder  their  escape.  They  were 
kept  in  prison  till  March  7,  1644,  when  they  were  sentenced 
by  the  General  Court  to  banishment. 

In  1644,  at  Hingham,  Massachusetts,  a  man,  for  turning 
Baptist,  and  refusing  to  have  his  babe  sprinkled,  was,  by  the 
General  Court,  tied  up  to  a  whipping  post,  and  publicly  whip- 
ped upon  his  naked  back. 

In  July,  1651,  three  Baptist  ministers,  viz.  Clark,  Holmes,  and 
Moody,  were  arrested  at  Lynn,  Massachusetts,  on  the  Sabbath, 
while  Clark  was  preaching,  and  were  imprisoned  in  Boston, 
until  they  were  tried.  At  the  trial,  Clark  was  fined  a  hun- 
dred dollars  for  preaching,  Holmes  sixty-six  dollars  and  sixty- 
seven  cents,  for  aiding,  and  Moody  sixteen  dollars  and  six- 
ty-seven cents,  for  attending.  They  were  sentenced  to  be 
publicly  whipt,  if  payment  were  not  made.  Holmes  refused 
to  suffer  his  friends  to  pay  the  fine,  and  so  he  was  publicly 
whipped  at  Boston.  Two  spectators,  showing  signs  of  sym- 
pathy at  his  bloody  whipping,  were  suspected  of  entertaining 
Baptist  sentiments,  were  arrested,  tried,  and  condemned,  and 
sentenced  to  pay  twenty  shillings  each,  and  to  be  publicly 
whipped  themselves,  for  their  sympathy. 

In.  1655,  nine  persons,  in  Boston,  were  arrested,  imprisoned,. 


i9a 

and  sentenced  to  public  whipping,  and  other  sufferings,  for 
denying  infant  baptism,  and  attempting  to  form  a  Baptist 
church  in  Boston,  according  to  the  organization  of  Christ. 
Three  of  these  were  banished,  by  sentence  of  the  Court.  But 
refusing  to  leave,  they  were  imprisoned  again.  The  Baptists 
obtained  a  House  to  worship  in,  and  the  General  Court  pass- 
ed a  law  closing  the  doors,  and  inhibiting  the  holding  of  any 
meeting  in  the  same. 

Between  1727,  and  1733,28  Baptists  were  imprisoned  at 
Bristol,  Massachusetts,  for  refusing  to  pay  taxes  for  the  sup- 
port of  Padorantist  ministers. 

In  1751,  Rev.  Mr.  Moulton,  for  preaching  Baptist  senti- 
ments, was  arrested  at  Slurbridge,  Mass.  and  imprisoned,  and 
finally  adjudged  to  be  a  vagrant  and  a  vagabond,  and  as  such 
sentenced  to  banishment  His  deacon,  and  five  brethren 
were  imprisoned  in  Worcester  Jail,  for  attending  his  minis- 
try. In  Ashfield,  Mass.  in  1770,  400  acres  of  land,  belonging 
to  Baptist  members,  were  sold  according  to  law,  to  pay  tax- 
es for  the  support  of  Paedorantist  ministers. 

In  October,  1656,  it  was  enacted  by  the  General  Court  in 
Connecticut,  "  That  no  town  within  this  jurisdiction,  shall 
entertain  any  Quakers,  Ranters,  (a  name  of  opprobrium  giv- 
en to  Baptists,)  Adamites,  or  such  like  notorious  heretics,  nor 
suffer  them  to  continue  above  fourteen  days,  upon  the  penal- 
ty of  five  pounds. 

In  1658,  the  General  Court  sitting  at  New  Haven,  passed 
a  new  law,  increasing  the  penalties,  and  prohibiting  the  com- 
mon people  from  all  conversation  with  them,  under  the  pe- 
nalty of  five  pounds.  ($16  67.)  It  was  also  enacted  at  that 
time,  "  that  if  any  person,  not  being  a  lawfully  allowed  minis- 
ter, shall  pretend  to  profane  the  holy  sacrements,  (baptism 
and  the  Lord's  supper,)  by  administering,  or  making  a  show 
of  administering  them,  to  any  persons  whatsoever,  and  being 
thereof  convicted  before  a  County  Court,  where  the  offence 
was  committed,  shall  incur  the  penalty  often  pounds,  (833,34) 
and  for  every  such  offence  suffer  corporeal  punishment  by 
whipping*  not  exceeding  thirty  stripes  for  each  offence." 
Such  a  government  exalted  itself  above  all  that  is  called  God ; 
and  of  course  assumed  to  be  Head  of  the  church. 

In  1742,  it  was  enacted,  that  "  if  any  ordained  minister,  or 
any  other  person,  shall  enter  into  any  parish,  not  immediate- 
ly under  his  charge*  and  shall  there  preach  and  exhort  the  peo- 
ple, he  shall  be  denied  and  excluded:  the  benefit  of  any  law  of 
this  colony,  and  shall  be  sent  as  a  vagrant  person  by  warrant 


199 

from  any  assistant  Justice  of  the  Peaee,  from  constable  to 
constable  out  of  the  bounds  of  the  colony." 

In  February,  1744,  fourteen  persons  were  arrested  at  Say- 
brook,  (Ct.)  on  a  charge  of  "holding  a  meeting  contrary  to 
law,  on  God's  holy  Sabbath-day,"  were  arraigned,  fined,  driv- 
en on  font  to  the  county  jail,  and  were  imprisoned,  without  food, 
fire,  or  beds ;  and  would  have  perished  but  for  the  sympathies 
of  people  secretly  affording  relief. 

On  Nov.  19,  1744,  two  students  were  expelled  from  college, 
in  Connecticut,  for  attending  a  meeting  in  Canterbury,  not 
authorized  by  law.  According  to  the  laws  of  the  State,  the 
whole  territory  is  divided  into  parishes.  No  Baptist  church 
could  possibly  come  up,  except  by  special  license  of  the  Ge- 
neral Court.  No  Baptist  minister  could  possibly  come  up  ex- 
cept by  special  license  of  the  General  Court.  No  Baptist 
minister  could  possibly  preach  in  a  parish,  without  incurring 
the  penalty  of  $33,  and  thirty  stripes  besides.  How  does 
this  look  by  the  command  of  Christ,  to  preach  the  Gospel  of 
the  kingdom  everywhere. 

The  Episcopal  church  of  England  has  enforced  infant  im- 
mersion from  its  first  establishment  in  1534,  down  to  1644; 
and  since  that  time  infant  sprinkling;  thereby  making  the 
babe  a  church-member  under  that  illegitimate  goverment  over 
Christians,  on  the  penalty  of  the  exclusion  of  the  parent  from 
the  church,  and  of  the  child  from  all  the  privileges  of  a  citi- 
zen, and  all  the  benefits  of  any  law  whatsoever. 

Presbyterianism,  from  its  first  organization,  Nov.  20,  1541, 
enforced  infant  immersion  by  law,  till  infant  sprinkling  at  Ge- 
neva, and  in  Scotland,  was  substituted ;  and  in  England  till 
the  act  of  the  Westminster  Assembly,  by  a  majority  of  one, 
passed  in  1643;  and  in  the  United  States,  till  the  General 
Courts,  in  1648,  substituted  infant  sprinkling  for  the  Congre- 
gationalists .  infant  immersion  was  the  law.  Among  the  Cath- 
olics, until  1311,  infant  immersion  had  always  been  the  law, 
since  it  was  first  established  in  606.  In  Germany,  infant  im- 
mersion was  the  law,  until  about  75  or  an  100  years  ago. 
Since  these  periods  it  is  found  that  infant  sprinkling  is  just 
as  good  a  stratagem,  to  secure  the  babes  under  illegitimate 
governors,  and  thus  to  defraud  the  Lord  Jesus  Christ.  The 
parents  are  forced  to  be  parties  in  betraying  their  own  babes 
into  this  fraudulent  state,  by  the  selfish  rulers  in  those  several 
organizations,  under  the  false  pretence  that  it  is  giving  them 
to  Christ,  when  it  is  only  giving  them,  and  binding  them  out 
to  his  rivals.  Until  some  fifteen  or  twenty  years  since,  every 
member  in  the  Presbyterian,  Congregational,  and  other  simi- 


200 

lar  churches,  were  forced  thus  to  bind  out  their  babes  to  the 
illegitimate  rulers,  under  that  swindling-  pretence,  or  incur 
the  penalty  of  excommunication. 

VVe  see,  then,  by  what  coercive  measures  this  stratagem 
has  been  enforced  in  all  ages,  and  in  all  its  different  forms, 
and  what  purposes  it  has  been  adapted  and  designated  to  sub- 
serve. 

It  is  perfectly  clear,  it  has  been  adapted  to  counteract  the 
growth  of  the  real  kingdom  of  Christ,  as  organized  by  him- 
self, and  to  build  up  the  organizations  of  his  rivals,  and  to  sub- 
serve their  selfish  and  ambitious  projects. 

The  pretence  that  it  comes  in  lieu  of  circumcision,  and  that 
it  is  to  be  applied  to  female  babes,  and  also, the  pretence,  that 
the  babes,  when  converted,  are  not  to  be  baptized  into  Christ, 
while  the  circumcised  babes,  when  converted,  in  the  apostolic 
times,  were  baptized  into  Christ,  are  perfect  proofs  that  it  is 
a  sheer  delusion,  and  a  profane  mockery  of  the  real  ordinance 
of  Jesus  Christ.  In  the  absence  of  all  other  proof,  the  means 
resorted  to  in  order  to  enforce  it,  are  "  proofs  as  strong  as  ho- 
ly writ,"  that  it  is  an  invention  of  men — a  mere  stratagem — 
a  cheat  upon  Christ,  and  upon  all  the  parties  concerned,  ex- 
cept the  illegitimate  rulers,  and  adapted  solely  to  subserve 
their  iniquitous,  and  selfish  purposes.  Every  person  who 
aids,  or  abets  in  it,  or  refuses  to  act  against  it,  conduces  to 
the  same  iniquitous  end. 

The  Baptists  have  been  persecuted  in  all  ages,  from  the 
first,  on  two  general  reasons:  1.  for  strenuously  maintaining 
all  the  laws  of  Christ,  and  recognizing  Him  as  sole  Monarch, 
and  sole  Ruler:  2.  for  opposing  the  laws  and  the  government 
and  the  stratagems  of  ail  other  rulers,  in  just  so  far  as  they 
counteract  the  rights  and  equities  of  Christ,  the  King  over 
his  own- church. 

It  is  evident,  from  this  view,  that  infant  baptism  and  infant 
rantism  is  a  stratagem  which  has  been  used  by  the  ambitious 
usurpers  of  dominion  over  the  church,  in  the  accomplishment 
of  greater  injury  to  the  kingdom  and  cause  of  Christ,  and  to 
the  world,  than  any  other  stratagem  or  delusion  which  has 
ever  prevailed,  and  has  been  enforced  in  all  ages,  since  it  be* 
gan,  by  persecution,  by  the  arm  of  civil  power,  by  the  sword, 
by  wars  and  slaughter,  by  menaces,  threatning  the  excommu- 
nication of  the  parents  who  refused,  and  by  the  greatest  con- 
ceiveable  cruelties.  By  these  means,  the  babes  have  been 
extorted  from  the  Saviour,  and  from  their  parents,  and  by  a 
solemn  mockery  have  been  secured  by  usurpers,  and1  by  ty- 
rants. 


201 


LETTER    XXV. 

INFANT    SPRINKLING    AN    IMMORALITY,  AND    POSITIYELT 
FORBIDDEN POINTS    OF    DIFFERENCE. 

According  to  the  Presbyterian  Directory,  before  the  sprink- 
ling of  a  babe,  the  minister  is  to  say,  "  That  it  is  instituted  by 
Christ,"  [one  falsehood,]  "That  it  (the  sprinkling  of  the  babe) 
is  a  seal  of  the  righteousness  of  faith,"  [a  second  falsehood,] — 
"  That  the  seed  of  the  faithful  have  as  good  a  right  to  this 
ordinance,  (baby  sprinkling)  as  the  seed  of  Abraham  had  to 
circumcision,"  [a  third  falsehood,] — H  That  Christ  command- 
ed all  nations  to  be  baptized, "fa  fourth  falsehood.  He  com- 
manded his  apostles  to  disciple  them  first,  and  then  to  bap- 
tize, not  rantizc,  them,] — "That  of  the  seed  of  such  is  the 
kingdom  of  heaven,"  [a  fifth  falsehood  ;  "  Of  such,"  i.  e.  those 
who  are  like  them — those  who  arc  "  converted,  and  are  be- 
come as  little  children,  is  the  kingdom  of  heaven;"] — "  That 
the  children  are  federally  holy,  and  therefore  ought  to  be 
baptized,"  [a  sixth  falsehood ;]  after  which  he  is  to  sprinkle 
or  pour  water  on  the  face  of  the  child,  and  to  say  "  I  baptize 
thee,"  [a  seventh  falsehood,] — "  In  the  name  of  the  Father,  of 
the  Son,  and  of  the  Holy  Ghost."  If  by  authority  of  the  tri- 
une Goa\  be  the  intention,  this  is  an  eighth  falsehood.  If  in- 
to subjection  to  the  triune  God,  be  intended,  this  is  a  ninth 
falsehood.  For  the  stratagem  is  only  used  in  such  cases  as 
subjects  the  babe  to  illegitimate  rulers.  "The  whule  should 
be  concluded  with  prayers," — if  the  minister  prays  over  it, 
and  calls  it  a  "dedication  to  God,*'  although  the  parents  may 
mean  so,  yet  it  is  not  so,  in  fact,  but  is  a  tenth  falsehood,  it 
is  only  giving  them  to  that  church.  If  the  minister  tells  God 
in  prayer,  thatall  has  been  done  according  to  divine  command, 
this  is  an  eleventh  falsehood.  If,  after  the  child  becomes  an 
adult,  and  a  convert,  he  is  told  that  he  has  been  baptized,  this 
is  a  twefth  falsehood.  Did  Free-masonry  ever  require  its  of- 
ficers to  utter  so  many  falsehoods,  in  any  one  of  its  ceremo- 
nies? It  is  therefore  a  palpable  immorality,  not  only  be- 
cause of  the  frauds,  but  also  because  of  the  falsehoods  accom- 
panying it. 

It  is,  therefore,  positively  forbidden  in  the  word  of  God.    I 


202 

In  all  the  passages  forbidding  the  taking  of  the  name  of  God  in- 
vain.  %  In  all  those  which  prohibit  all  fraud,  false  pretensions, 
and  deceptions.  3.  In  all  those  that  enforce  the  utterance  of  the 
truth.  4.  In  all  those  which  prohibit  the  utterance  of  false- 
hoods. 5.  In  the  command  requiring  all  believers  to  be  bap- 
tized, this  hindrance  is  forbidden.  6.  In  all  the  commands 
prohibiting  all  additions  to  the  word  of  God.  7.  In  all  the 
prohibitions  from  taking  away  from  God's  Book.  This  takes 
away  Christian  baptism.  8.  The  command,  requiring  that 
there  be  but  "one  fold,"  prohibits  the  building  up  of  illegiti- 
mate folds  by  such  means.  9.  In  all  the  prohibitions  from 
*  teaching  for  doctrines  the  commandments  of  men,'  Mark  vii. 
7,  8.  10.  In  the  prohibitions  of  all  divisions  ;  this  great  cause 
of  divisions  is  positively  forbidden.  11.  In  the  command  to 
Christians  "  not  to  be  unequally  yoked  together  with  unbe- 
lievers." 12.  In  the  command  daily  to  pray  "  Thy  kingdom 
come,"  is  prohibited  this  hindrance  of  its  prevalence  in  Gos- 
pel form.  We  might  name  many  other  similar  principles 
and  passages  which  prohibit  this  ceremony.  Of  course,  those 
on  whom  it  has  been  performed,  are  forbidden  in  all  these 
principles,  from  confiding  in  it,  or  carrying  out  its  inconsis- 
tencies. 

A  review  of  all  the  evils  which  this  and  its  predecessors, 
infant  immersion, and  infant  pouring,  have  produced  in  building 
up  Popery — national  churches — spiritual  wickednesses  in 
high  places, — persecuting  usurpers,  and  rivals  against  the  do- 
minion of  Christ,  clearly  shows,  also,  that  it  is  substantially 
forbidden  as  a  positive  immorality.  Free-masonry,  as  such, 
Mormonism,  by  name,  and  gambling,  dancing,  and  the  use  ot 
alcohol,  are  not  prohibited  by  being  expressly  named  in  so 
many  words.  Yet  the  plain  principles  of  the  Bible  prohibits 
them  all.  And  yet  these  latter  are  no  more  plainly  forbidden 
than  that.  As  we  would  avoid  partaking  of  other  people's 
sins,  then  let  us  renounce  that  fraud  with  disdain. 

The  sprinkling  ol  adults,  for  baptism,  is  also  positively  for- 
bidden. 1.  In  the  command,  enforcing  immersion,  according 
to  the  primary  definition  of  the  prominent  words  of  the  law 
of  Christ,  and  the  plain  understanding,  and  practice  of  the 
inspired  apostles,  and  primitive  Christians.  A  law  that  is  so 
plain,  prohibits  a  substitute  which  defeats  it.  2.  In  the  pas- 
sages forbidding  all  diminutions,  or  taking  away  from  the  laws 
of  Christ.  3.  In  the  passages  forbidding  all  additions.  4. 
In  the  passages  prohibiting  all  substitutes,  and  all  teaching 
for  doctrines  the  commandments  of  men.  5.  In  all  the  pas- 
sages that  prohibit  the  utterance  of  falsehood,  as  is  done  when- 


203 

ever  it  is  called  baptism.  6.  In  all  the  passages  which  pro- 
hibit all  divsions,  and  of  course  all  causes  of  divisions.  7.  In 
the  passages  forbidding  the  taking  away  from  the  word.  This 
removes  Christian  baptism.  When  Naaman  was  command- 
ed to  go  and  wash  seven  times  in  Jordan,  he  was  prohibited 
from  every  substitute  that  would  evade,  in  the  least,  the  com- 
pliance with  that  positive  command.  The  command  of  Christ 
requiring  all  believers  to  be  immersed  into  the  exclusive  ju- 
risdiction of  Christ,  forbids  all  evasions  of  that  command. 
All  rules  of  regular  subordination  to  the  proper  authorities, 
teach  the  duty  of  entire  obedience  to  all  the  laws  of  such  au- 
thorities, without  the  least  equivocation. 

We  differ  from  all  who  differ  from  us  in  the  following  im- 
portant points. 

1.  In  our  definition  of  the  kingdom  of  Christ.  We  believe 
the  King  is  absolute  Monarch — that  believers  are  the  only 
proper  subjects  to  be  admitted,  because  he  has  said  so — and 
that  immersion  (a  humiliating  transaction,  whereby  we  sub- 
ject ourselves  to  His  jurisdiction,  within  his  kingdom)  is  es- 
sential in  order  to  membership,  and  because  he  has  made  it 
necessary  by  positive  command.  No  converts,  until  they 
were  thus  initiated  were  ever  considered  as  visible  members 
inform,  within  thatkingdom.  "  In  one  spirit  they  were  all  bap- 
tized into  one  body;"  (1  Cor.  xii.  13,)  i.  e.  the  body  consisted 
of  those  who  had  one  spirit,  and  baptism  made  them  members. 

2.  We  differ  from  all  others  in  the  whole  question  about 
rulers  over  the  church.  But  one  is  our  Master,  even  Christ. 
We  deny  the  legitimacy  of  any  office  whatever,  in  any  per- 
son, that  gives  him  any  power  at  all  over  the  church,  or  any 
right  to  interfere  at  all  against  the  exclusive  dominion  of 
Christ. 

3.  We  insist  on  the  independence  of  each  church,  where- 
by no  other  church  or  human  being  can  interfere  at  all  against 
the  exclusive  dominion  of  Christ.  The  joining  of  churches 
together,  thereby  affording  facilities  to  usurpers  of  dominion, 
and  thus  countervailing  the  exclusive  jurisdiction  of  Christ, 
is  rebellion  against  the  King.  We  insist  that  each  church  is 
subject  exclusively  to  the  King,  as  sole  Ruler  and  sole  law- 
maker. 

4.  We  insist  that  Christian  baptism,  is  the  oath  of  allegi- 
ance to  the  King. 

5.  We  insist  that  regular  membership,  under  the  King,  is 
indispensible  in  order  to  communion  at  the  table  ;  and  that 
membership,  so  formed  under  him,  is  indispensible  not  only 
in  order  to  partake  of  the  supper,  but  also  in  order  to  a  legit- 


204 

imate  ministry.  The  ministry,  and  the  membership,  and  the 
communions,  every  where  else,  are  out  of  the  visible  and  reg- 
ular kingdom  and  jurisdiction  of  Christ. 

6.  We  differ  entirely  as  to  the  question  who  causes  the  di- 
visions. We  insist  it  is  those  who  disobey  the  regulations  of 
the  kingdom,  and  wander  into  other  folds,  that  cause  the  divi- 
sions. 

7.  We  differ  entirely  in  the  question,  who  causes  the  close 
communion.  We  insist  it  is  effected  by  building  up  distant 
communions  separate  and  apart  from  the  regular  kingdom 
of  Christ.  As  there  was  no  close  communion  during  the  250 
years,  at  the  beginning  of  the  Christian  era,  when  the  king- 
dom alone  prevailed.  The  same  principles,  continued,  can- 
not produce  it.  It  must,  therefore  be  movements  out  of  the 
kingdom,  which  have  produced  it.  These  movements  are  the 
building  up  of  separate  communions. 

8.  We  differ,  by  insisting  that  the  whole  Bible  should  be 
literally  translated  out  of  the  original  languages,  in  which 
they  were  first  written  by  the  Spirit  of  inspiration,  without 
covering  over  anything  by  the  transfer  of  barbarous  Greek, 
or  by  mistranslation.  As  all  the  versions  for  more  than  1300 
years,  translated  baptizo,  and  baptisma,  precisely  alike,  and 
precisely  according  to  the  apostolic  practice,  we  insist  that 
all  versions  should  have  continued  so  to  translate  them,  and 
so  to  have  prevented  the  divisions. 

9.  We  insist  that  infant  sprinkling  is  nothing  ;  not  only  be- 
cause it  is  an  invention  of  men,  but  even  supposing  it  to  be  a 
substitute  for  circumcision,  its  friends  are  totally  inconsis- 
tent with  themselves  id  applying  it  to  females ;  and  in  so  using 
it  as  to  cause  it  to  hinder  the  subject  from  being  baptized  in- 
to Christ,  after  conversion,  just  as  the  circumcised  were  in  the 
times  of  the  apostles;  and  that  such  an  inconsistent  use  of  it 
defeats  the  rights  of  Christ,  and  the  growth  of  his  real  king- 
dom, and  is  unprincipled  in  its  nature. 

10.  We  insist,  that  to  call  popery  the  kingdom  ol  Christ, 
after  its  existence,  the  national  churches  after  their  existence! 
Episcopacy,  with  its  governments,  after  its  commencement 
in  1534,  Presbyterianism,  with  its  governments,  after  1541, 
the  New-England  churches,  under  that  national  establish- 
ment, after  1648,  and  Methodism  with  its  government,  after 
its  establishment,  in  1784, — is  to  call  the  inventions  and  gov- 
ernments  of  men,  at  so  late  periods,  as  a  mass,  the  kingdom 

'of  Christ;  and  governments,  too,  that  arc  perfectly  illegiti- 
mate, and  that  entirely  counteract  the  government  and  domin- 
ion of  Christ.     We  cannot  have  intercourse  with,  or  fellow- 


205 

ship  such  innovations  of  men,  and  such  interferences  against 
Christ.  We  should  be  traitors  to  our  King,  and  his  rights 
should  we  do  it. 

11.  We  insist  that  church  discipline  in  every  church  is  to 
be  performed  in  the  name  of  the  King,  and  precisely  accord- 
ing to  the  benevolent  rules  laid  down  in  the  18th  of  Matthew. 

12.  We  insist  that  it  is  the  indispensible  duty  of  all  con- 
verts to  be  one,  under  the  exclusive  jurisdiction  of  the  King, 
and  that  there  should  be  but  **  one  fold  and  one  Shepherd," 
— "  one  Lord,  one  faith,  and  one  baptism." 

13.  We  insist  that  we  do  not  make  close  communion,  but 
are  the  aggrieved  and  injured  party.  When  our  dear  Chris- 
tian friends  leave  us  and  go  into  other  communions,  with 
which  we  cannot  have  any  intercourse,  by  reason  of  the  laws 
of  Christ;  they  make  the  close  communion.  As  it  is  wrong 
for  us  to  have  interconrse  with  such  a  separation,  it  is  wrong, 
of  course,  for  them  to  separate  themselves  from  the  kingdom 
of  Christ.  We,  as  the  parly  aggrieved  and  injured,  in  our 
tendcrest  love  to  them  as  Christians,  have  just  cause  to  re- 
monstrate with  them,  on  account  of  their  secession,  and  their 
close  communion.  We  by  the  written  laws  of  Christ,  are 
shut  up  to  the  faith  that  baptized  believers  alone  are  proper 
communicants.  They  can  alter  and  return  to  the  laws  of  the 
King.  But  we  eannot  violate  his  laws  and  follow  after  them, 
and  be  honest.  For  those,  therefore,  to  charge  us  with  making 
close  communion,  and  of  being  the  close  communion  party, 
is  contrary  to  truth.  As  they  are  the  only  party  who  can,  in 
the  nature  of  things,  restore  union,  they  surely  ought  to  do 
it:  the  laws  of  Christ  require  it. 

So  far  are  we  from  causing  close  commuion  and  divisions, 
that  our  love  of  Christian  union  is  deeply  pained  by  these 
things.  So  also  the  tenderest  feelings  of  the  King,  and  those 
of  all  heaven  must  be  wounded  for  the  same  cause.  The  en* 
emy  blasphemes,  the  infidel  exults,  and  the  grand  Adversary 
rejoices  to  have  it  so.  We  dissent  entirely  from  the  charge 
ol  causing  any  close  communion,  or  any  divisions. 

We  have  been  the  persecuted  in  all  ages,  since  the  divisions 
began.  It  is  cruel,  in  addition  to  all  the  persecutions,  to 
charge  the  innocent  with  all  the  guilt  of  close  communion, 
when  we  have  done  nothing  to  make  it.  Obedience  to  Christ 
is  all  our  offending.  Close  communion  does  not  belong  to 
us,  but  to  the  other  side  of  the  House. 

The  commission  of  Christ  commands  his  ministers  1.  to 
disciple  ( m at ket ornate)  all  nations ;  2.  to  baptize  them.     Jesus 

R 


206 

made  and  baptized  more  disciples  than  John.  John,  then, 
made  and  baptized  disciples.  The  conversation  of  Christ 
with  JNicodemus,  with  the  woman  of  Samaria,  and  others, 
and  the  specimens  of  his  calling  disciples,  show  how  he  dis- 
cipled  them.  John's  efforts  in  teaching  the  people  repen- 
tance and  faith  in  "Him  who  should  come  after,"  show  us 
how  John  made  disciples.  To  "  disciple,"  is  to  teach  them 
the  doctrine  of  Christ,  their  duties  to  Him,  the  readiness  of 
the  Holy  Spirit  to  help  and  to  show  them  how  to  practice 
the  spirit  of  Christ.  In  a  word,  their  conversion  is  their  be- 
ing discipled.  This  half  of  the  commission,  then,  requires  us 
to  labor  for  the  conversion  of  the  world. 

The  other  half  of  the  commission,  baptizing  them  into  the 
name,  &c.  M  Baptizing  them  into  Christ,"  (Gal.  vi.  27.) — 
"baptizing  them  into  one  body,"  (I  Cor.  xii.  13.) — "washing 
their  bodies  in  pure  water,"  on  the  "profession  of  their  faith," 
(Heb.  x.  22,  23,)  is  the  same  as  gathering  them  under  the 
King,  by  this  oath  of  allegiance  to  him.  "  Thus  itbecometh 
us  to  fulfil  all  righteousness."  Except  a  man  be  born  of  wa- 
ter as  well  as  of  the  Spirit,  he  cannot  become  a  member  of  his 
visible  kingdom. 

Large  portions  of  ministers,  since  the  divisions  and  the 
lording  by  illegitimate  rulers  sprung  up,  have  utterly  refused 
to  obey  the  last  half  of  the  commission.  Yea,  through  their 
delusion  they  have  counteracted  it  by  the  lying  ceremony  up- 
on babes,  first  above  named.  They  will,  therefore,  have  a 
tremendous  acconnt  to  give  at  the  bar  of  God. 

If  that  ceremony  were  universally  to  prevail,  and  be  con- 
fided in,  it  would  totally  prostrate  the  real  kingdom  of  Christ, 
and  all  would  be  illegitimate  governments  ;  just  in  proportion 
as  it  does  prevail,  it  now  prostrates  the  real  organized  king- 
dom ofChrist. 

Those  ministers  incur  a  fearful  amount  of  crime,  who  thus 
totally  neglect  and  counteract  the  last  half  of  the  commission 
of  the  King,  and  devote  all  their  lives  in  building  up  treason 
and  rebellion  in  Israel.  May  the  Lord  arrest  them  in  this  their 
criminal,  their  mad  career,  and  restore  them  to  their  right 
reason.  Through  strange  infatuation,  some  of  old  took  away 
the  key  of  knowledge, — taught  for  doctrines  the  command- 
ments of  men — refused  to  enter  the  organized  kingdom  of 
God  themselves,  and  "  them  that  were  entering  they  hinder- 
ed." Matt,  xxiii.  13.  Mark  vii.  7,  8. 

The  whole  drift  of  sectarianism,  from  the  first,  with  its  il- 
legitimate rulers,  its  stratagem  upon  babes,  and  all  its  perse- 
cutions, has  been  to  hinder  people  from  entering  the  organ- 


207 

ized  kingdom  of  God,  by  the  regular  oath  of  allegiance  to 
the  King,  and  to  extend  in  lieu  of  it  the  folds  and  dominions 
of  usurpers,  arid  allegiance  to  them.  Will  a  man  rob  God, 
the  Redeemer,  the  King  in  Zion  ?  Ye,  even  this  whole  mass, 
have  robbed  the  rightful  King,  have  invaded  his  prerogative, 
robbed  him  of  his  subjects,  kept  them  away  from  his  kingdom 
by  stratagems,  and  devoted  your  lives  too  much  to  the  inter- 
ests of  other  and  rival  lords,  to  the  enlisting  of  helpless  babes 
and  of  men  under  them,  thus  hindering  the  union  of  Chris- 
tians, and  the  extension  of  the  kingdom  of  Christ. 


LETTER    XXVI. 

LITERAL    VERSIONS. 

All  versions  of  the  Bible  that  were  ever  made,  previous  to 
the  times  before  given,  when  men  alered  the  ordinance  of  bap- 
tism in  form,  uniformly  rendered  Baptize,  and  its  cognates, 
in  all  languages,  according  to  the  renderings  hereafter  given  ; 
i.  e.  by  words  in  all  cases,  signifying  immersion.  Among 
these  are,  1.  the  Syriac  version,  the  oldest  existing  transla- 
tion out  of  the  original  Greek,  in  the  world,  2.  The  Arme- 
nian version.  3.  The  Georgian.  4.  The  Coptic.  5.  The 
Sahidic.  6.  The  Arabic.  7.  The  Ethiopic.  8.  The  Amha- 
ric.  9.  The  Gothic.  10.  The  German.  11.  The  Danish. 
12.  The  Dutch.  13.  The  Swedish.  14.  The  Russian.  15. 
That  of  Sabat.  16.  The  Peshito  Syriac,  and  a  great  many 
others,  with  the  exception,  since  those  times  of  the  Catholic 
versions,  and  of  those  circulated  by  the  Episcopalians,  the 
PresbyterianB,  the  Congregationalists,  and  the  Methodists  in 
modern  times.  All  others,  it  is  believed,  without  an  excep- 
tion, have  continued  to  translate  it  in  the  same  way.  The 
Baptists,  in  all  their  versions,  during  the  last  fifty  years,  in 
heathen  lands,  which  now  extend  to  the  languages  spoken  by 
probably  six  hundred  millions  of  souls,  have  also  uniformly 
translated  in  the  same  way;  i.  e.  they  have  given  literal  ver- 
sions of  every  word,  praying  that  they  might  know  the  mind 
of  the  Holy  Ghost;  and  also,  that  they  might  give  the  hea- 
then the  mind  of  the  Holy  Ghost,  in  every  word.  This  is 
right.  Still  the  slanderous  charge,  from  the  last  mentioned 
denominations,  of  ♦•sectarianism,"  of  "  bigotry,"  of"  blind 
zeal,'*  6lc,  is  continued  against  them  for  this  righteous  course. 

"  We  are  content,"  says   the  Committee   of  the  Baptist 


208 

Union,  "  to  leave  the  defence  of  Baptist  translators,  in  the 
hands  of  that  late  eminently  gifted  servant  of  the  British  and 
Foreign  Bible  Society,  to  whom  we  have  before  referred.'' 
"Bigotry,"  says  Mr.  Greenfield,  "that  is,  blind  zeal,  aud  pre- 
judice, the  Baptists  cannot  justly  be  accused  of,  while  they 
have  the  primitive  sense  of  the  term,  and  the  rendering  of  so 
many  ancient  and  modern  translations,  as  the  foundation  upon 
which  they  have  grounded  their  version ;  nor  can  they,  con- 
sistently, be  charged  with  sectarianism,  while  they  are  found 
in  company  with  the  churches  of  Syria,  Arabia,  Ethiopia, 
Egypt,  Germany,  Holland,  Sweden,  Denmark,  and  others,  to- 
gether with  the  Church  of  England  itself.  If  they  be  bigots, 
1  know  not  what  name  the  advocates  for  pouring  or  sprink- 
ling, who  have  no  such  basis  to  rest  on,  merit;  and  if  theirs 
be  a  sect,  it  must  be  confessed  to  be  a  very  ancient,  and  a 
very  extensive  one." 

"  But  there  is  another  point  of  view,"  he  continues,  (and 
while  he  writes  these  memorable  words,  he  says,  as  a  preface 
to  them,  *  I  wish  it  to  be  distinctly  understood,  that  I  am  nei- 
ther a  Baptist,  nor  the  son  of  a  Baptist')  «« there  is  another 
point  of  view  in  which  the  opponents  of  the  Serampore  Mis- 
sionaries should  consider  the  subject :  and  one  which  involves 
the  most  important  consequences.  Before  they  arraign  the 
British  and  Foreign  Bible  Society  as  guilty  of  gross  and  un- 
pardonable dereliction  of  duty,  in  aiding  the  Serampore  trans- 
lators, and  prefer  a  recommendation  for  them  to  withdraw 
that  aid,  they  should  be  fully  prepared  to  carry  their  censure, 
as  well  as  their  recommendation,  to  a  much  greater  extent. 
In  consistency,  if  that  aid  be  withdrawn  from  the  Seram- 
pore Missionaries  because  they  have  rendered  paxngw  to  im- 
merse, then  must  it  be  also  withdrawn  from  the  churches  of 
Syria,  of  Arabia,  of  Abyssinia,  of  Egypt,  of  Germany,  of 
Holland,  of  Denmark,  &c. ;  and  the  venerable  Peshito  Syriac 
Version,  the  Arabic  versions  of  the  Propaganda,  ofSabat,&c. ; 
the  Ethiopic,  the  Coptic,  and  other  versions  must  all  be  sup- 
pressed. If,  however,  they  are  not  thus  prepared  to  carry 
their  recommendation  to  its  fullest  extent,  then  must  they  close 
their  mouths  for  ever  against  their  Baptist  brethren.  But 
should  a  faction  so  far  prevail  over  the  good  sense  of  the  Com- 
mittee, and  the  sound  catholic  principles  upon  which  the  So- 
ciety is  founded,  and  which  have  ever  been  its  boast  and  glo- 
ry, as  well  as  the  most  powerful  means  of  its  extraordinary 
success,  'then  its  honor  will  be  laid  in  the  dust:'  and  from  a 
splendid  temple,  in  the  service  of  which  the  whole  Christian 
world  would  cordially  unite,  it  will  dwindle  into  a  contemp- 


209 

tfble  edifice,  dedicated  to  party  feelings,  motives,  and  views. 
The  broad  basis  upon  which  it  is  founded,  is  its  strength  and 
security;  contract  this  within  narrower  limits,  and  it  falls  in- 
to ruins." 

If  such  would  be  the  consequence  of  such  a  course,  in  the 
British  and  Foreign  Bible  Society,  as  intimated  by  that  learn- 
ed Episcopalian,  then  what  is  the  fact  with  the  American  Bf- 
ble  Society,  in  the  war  it  has  waged  against  literal  versions, 
during  the  last  five  years;  and  in  successively  resolving  that 
such  are  M  false  versions,"  that  they  will  not  aid  in  the  circu- 
lation of  such,  and  that  they  will  not  aid  in  the  circulation  of 
any  except  "  such  as  conform,  in  the  principles  of  their  trans- 
lation, to  the  common  English  version."  Is  not  the  verdict 
pronounced  by  Mr.  Greenfield,  upon  such  a  course,  a  correct 
verdict? 

The  above  small  portions  of  Christendom,  since  the  peri- 
ods above  alluded  to,  have  attempted  to  blot  out  the  real  oath 
of  allegiance  to  Christ,  and  to  propagate  their  "  substitute  ;" 
and  finally,  since  1640,  to  propagate  their  "  substitute  of  a 
substitute."  They  have  done  it  by  warring  against  literal 
versions,  and  by  continuing  to  insert  the  Greek  words  un- 
translated,* and  by  fraudulently  adding  new  definitions  in 
some  Greek  Lexicons,  to  baptizo,  which  never  in  fact,  belong- 
ed to  it  How  many  of  them  are  sinning  ignorantly  in  this 
matter,  aud  how  many  consciously,  is  known  only  to  the 
Searcher  of  hearts.  The  fact  that  all  this  has  been  done,  is 
known  to  the  world.  Of  late,  they  have,  in  their  Bible  Soci- 
eties, attempted  to  propagate  some  very  corrupt  versions  on 
these  points,  in  foreign  Iands.f 

Had  they  not  been  thus  guilty  of  "corrupting  the  word  of 
God,"  and  of"  handling  it  deceitfully,"  literal  translations  like 
the  following,  would  have  always  appeared,  and  been  con- 
tinued in  the  Bible  everywhere.     This  wonld  have  prevent- 


*  The  first  English  version  was  made  in  1290;  WicklifTs  in  1380;  Tindall's 
in  1526  ;  Coverdale's  in  1535;  Matthew'a  in  1537;  Crnnrner's  in  1539;  the 
Geneva  Bible,  in  1560;  the  Bishop's  Bible,  in  1568  ;  and  King  James'  in  161 K 
The  Roman  Hierarchy  first  introduced  baptict  nnd  baptism  into  the  English 
language,  to  favor  their  project!  ;  and  these  words  have  since  been  introduced 
into  some  versions  of  the  English  Bible,  in  order  to  obscure  that  ordinance,  and 
to  afford  a  pretence  for  their  substitutes,  and  continued  for  that  purpose. 

t  In  a  Seneca  vertion,  they  have  translated  bnptizo  by  gprinkle',  in  an  Ice- 
landic, by  wash ;  in  a  Chinese,  by  wash;  and  in  a  Hussion,  by  crosi.  They 
have  prepared  a  modern  Greek  Testament,  in  which  they  have  taken  out  ma- 
ny words,  and  substituted  others.  They  have  also  corrupted  n  Strasburgh,  a 
Lausanne,  a  Turkish,  and  a  Hebrew  Bible;,  and  all  this  within  a  very  few  year» 
past,  to  favor  their  subtleties. 


210 

ed  these  painful  divisions  on  a  point  so  vital  to  Christian 
union.  And  had  they  kept  themselves  free  from  illegitimate 
rulers,  which  always  corrupt  a  church  ;  from  infant  baptism; 
and  from  baby  sprinkling,  its  substitute,  and  from  such  a  use 
of  it  as  to  counteract  Christian  baptism  ;  and  had  they  been 
of  the  number  that  subjected  themselves  to  the  jurisdiction  of 
Christ,  according  to  his  regulations  within  his  kingdom,  how 
much  better  it  would  have  been  for  the  world.  What  an  im- 
mense amount  of  injury,  then,  have  they  done  by  thus  cleav- 
ing to  those  inventions  of  men,  and  consequently,  by  oppos- 
ing the  simplicity  of  the  Gospel. 

In  addition  to  all  we  have  said  concerning  the  meaning  of 
baptizo,  we  appeal  not  only  to  the  primary  definition  of  it,  in 
all  Greek  Lexicons;  which  according  to  every  legal  princi- 
ple of  construction  is  to  be  taken  as  the  meaning,  but  to  the 
Greek  chureh,  in  all  ages — to  the  profane  Greek  authors — 
to  Josephus  and  Philo,  as  Jewish  writers  to  the  Septuagint — 
to  the  most  learned  Greek  scholars — and  to  all  who  are  un- 
biassed,— to  the  most  learned  commentators,  and  to  the  most 
eminent  scholars  of  our  own  times,  even  in  other  ranks,  such 
as  George  Campbell,  Professor  Porson,  Dr.  Chalmers,  Bish- 
op Smith.  Mr.  Goodell  and  others.  Porson,  the  Professor  of 
Greek  in  the  University  of  Cambridge,  and  considered  now 
as  the  first  Greek  scholar  in  England,  when  asked  the  mean- 
ing of  baptizo,  replied,  that  "it  was  absurd  to  imagine  that  it 
had  any  other  meaning  than  to  dip  entirely,  or  plnnge,  or  im- 
merse.''1    He  is  in  the  Psedobaptist  ranks. 

Wherefore  laying  aside  the  barbarous  Greek  words,  intro- 
duced as  above,  for  the  obscuration  of  the  subject,  and  taking 
the  real  translation;  and  after  correcting  the  mistranslations 
otherwise,  the  following  Is  the  literal  translation  of  the  pas- 
sages referred  to,  viz : 

Matthew  iii.  5.  And  were  immersed  in  the  Jordan  confess- 
ing their  sins. 

Matt.  iii.  1 1.  I  immerse  you  in  water,  unto  repentance, — He 
shall  immerse  you  in  the  Holy  Ghost  and  fire,  [fulfilled,  Acts 
ii.  2—4.J 

Matt.  iii.  13.  Then  went  Jesus  to  Galilee  to  Jordan  to  John 
to  be  immersed  by  him. — v.  14.  I  have  need  to  be  immersed 
of  thee, — 

Matt.  iii.  16.  And  Jesus  being  immersed,  ascended  up  quick- 
ly out  of  the  water,  and  behold  the  heavens  were  opened  unto 
him,  and  he  saw  the  Spirit  of  God  descending  as  a  dove,  and 
corning  npon  him. 


211 

Matt.  xx.  22.  Are  ye  able  to  drink  the  cup  which  I  will  to 
drink,  and  to  undergo  the  immersion  which  I  undergo? 

Verse  23.  Ye  shall  indeed  drink  the  cup  which  I  will  to 
drink,  and  undergo  the  immersion  which  I  undergo. 

Matt,  xxviii.  19.  Having  gone  forth  disciple  all  nations,  im- 
mersing them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost. 

Mark  i.  4.  John  went  forth  immersing  in  the  wilderness, 
and  preaching  the  immersion  of  repentance  for  the  remission 
of  sins. 

Verse  5.  — and  were  all  immersed  in  the  river  Jordan,  by 
him,  confessing  their  sins. 

Verse  8.  I  have  indeed  immersed  you  in  water,  but  He  shall 
immerse  you  in  the  Holy  Ghost.  (See  Acts  ii.  2 — 4,) 

Verse  9.  And  it  happened  in  those  days,  that  Jesus  went 
from  Nazareth  of  Galilee,  and  was  immersed  by  John  into 
the  Jordan. 

Mark  vii.  4.  — and  from  the  markets,  except  they  are  im- 
mersed, they  eat  not.  And  many  other  things  have  they  re- 
ceived to  hold  ;  the  immersions  of  cups  and  pots  and  brazen 
vessels,  and  of  tables.* 


*  Scaliger  tells  us,  the  superstitious  part  of  the  Jews  every  day  clipped  the 
whole  body  before  they  ate,  and  that  a  laver  or  convenient  place  for  it  as  an  ap 
pendage  to  every  house,  was  as  necessary,  in  their  opinion,  as  the  house  itself. 
They  dipped  also  their  couches,  tables,  beds,  pillows,  pots,  cups,  &c,  as  puri- 
fications.  Always  after  touching  a  Gentile,  or  going  to  market,  they  were  thus 
purified  ;  and  if  a  Gentile  had  touched  any  of  their  things,  it  was  thus  immersed 
and  purified.  See  Maimonidet. 

The  foundation  of  this  superstition  was  in  such  passages  as  these:  Levit.  xi. 
32,  — must  be  put  into  water, — verse  40,  — clothes  to  be  washed, — verses  44, 
45.  Ye  shall,  therefore,  sanctify  yourselves,  and  ye  shall  be  holy,  &c.  Levit. 
xiii.  6, — for  the  plague  he  shall  wash  his  clothes; — verse  54,  — shall  wash  the 
thing  wherein  the  plague  is, — verse  58,  — the  garment  shall  be  washeda  second 
time  to  be  clean  :— -Chap.  xiv.  9,  — shall  wash  his  clothes  and  his  flesh. — Verse 
47,  He  that  lieth  in  the  house  shall  wash  his  clothes,  and  he  that  eatcth  in  the 
house  shall  wash  his  clothes:— Chr on.  xv.  6.  He  that  sitteth  &c.  shall  bathe 
himself  in  water,  &c. — verse  7,  And  he  that  toucheth  the  flesh  of  him  that  is 
unclean  shall  wash  his  clothes  and  bathe  himself  in  water.  In  verses  8,  10, 
11,  tho  «ame  washing  of  clothes,  and  bathing  of  himself  in  water  is  enforced. 
Verse  12.  Every  vessel  that  has  betn  touched  by  an  impure  person,  must  be 
rinsed  in  water;  verse  13,  — shall  wash  his  clothes,  and  bathe  his  flesh  in  water; 
verse  18,  — bathe  themselves  in  water;  verso  21, — wash  clothes,  and  bathe 
himself  in  water.  The  same  is  commanded  in  verses  22,  27,  31  ;  in  Chap.  xvi. 
4,  26,  and  xvii.  15,  16,  and  also  in  Num.  xix.7,  8,  19.  In  Dout.  xxiii.  11,"  La- 
vers  to  wash  in,"  are  mentioned.  Hence,  we  read,  Heb.  ix.  10,  of  things  wtrich 
stood  in  meats  and  drinks,  and  divers  immersions.  We  have  here  these  immer- 
sions. The  Jews,  as  Wall  and  others  tell  us,,  when  Gentile  families  joined  them 
as  proselytes,  were  all  of  them  required  to  bo  immersed  or  purified.  Vet  that 
those  children  born  after  were  not  immersed.  This  was  often  wiled  Proselyte 
Baptism.     It  was  the  mere  purification  of  them  in  water,  when  they  left  their 


212 

Mark  vii.  8.  For  laying  aside  the  commandments  of  Gotf, 
ye  hold  the  traditions  of*  men  ;  the  immersions  of  pots  and* 
cups,  and  many  other  similar  things  ye  do. 

[The  remarks  in  verse  9,  about  rejecting  the  commandment 
of  God,  that  ye  may  keep  your  own  traditions,  are  in  point, 
in  the  rejection  of  Christian  baptism  in  order  that  ye  may 
keep  your  own  substitutes,  and  infant  sprinkling.] 

Mark  x.  38.  Can  ye  drink  the  cup  that  I  drink,  and  under- 
go the  immersion  that  I  undergo? 

Verse  39.  Ye  shall  truly  drink  the  cup  that  I  drink,  and  un- 
dergo the  immersion  that  I  undergo. 

Mark  xi.  30.  The  immersion  of  John  ;  was  it  from  heaven 
or  of  men  ?  (In  John  i.  33,  it  is  intimated  that  God  sent  John 
to  immerse.     It  was,  therefore,  from  heaven.) 

Mark  xvi.  15,  16.  Go  ye  into  all  the  world, preach  the  Gos- 
pel to  every  creature.  He  that  believeth  and  is  immersed 
shall  be  saved.  (Saved  may  mean  shielded  and  protected  un- 
der the  King,  within  his  fold,  and  be  thus  conducted  to  hea- 
ven under  his  guidance.) 

Luke  iii.  7.  Then  said  he  to  the  multitude  that  came  to-  be 
immersed  of  him,  &c. 

Verse  12.  And  there  came  publicans  also  to  be  immersed 
of  him,  and  said,  Sir,  what  shall  we  do? 

Verse  16.  I  indeed  immerse  you  in  water  ;  he  shall  immerse 
in  the  Holy  Ghost  and  fire. 

Verse  21.  And  it  came  to  pass  in  the  time  that  all  the  peo- 
ple were  immersed;  and  Jesus  being  immersed,  and  praying, 
that  the  heaven  was  opened,  &c.  (Christ  prayed  after  com- 
ing up  out  of  the  water,  and  Ged  there  answered  prayer  mi* 
raculously.) 

Luke  vii.  29.  And  all  the  people  that  heard,  and  the  pub- 
licans justified  God,  having  undergone  the  immersion  of  John. 

Verse  30.  But  the  Pharisees  and  lawyers  rejected  the  coun- 
sel of  God  unto  themselves,  not  having  been  immersed  of 
him. 

Luke  xi.  38.  But  the  Pharisee  seeing  it,  marvelled,  because 
he  had  not'immersed  before  dinner.  (See  note  on  Mark  vii.  4.) 

Luke  xii.  5Ch  But  I  have  an  immersion  to  undergo,  and  how 
am  I  straitened  till  it  be  accomplished. 

Luke  xx.  4.  The  immersion  of  John;  was  it  from  heaven 
or  from  men  ? 

John  i.  25.  Why  then  do  ye  immerse  if  you  are  not  the 
Christ,  &lc. 

Gentile  associates.     It  was  dm  same  purification  above  alluded  to.     Those 
born  after  were  not  re  paired  to  be  purified  in  that  way. 


213 

Verse  25.  John  replied,  saying,  I  immerse  in  water, — 

28.  — where  John  was  immersing. 

r  31.  But  that  he  might  become  manifest  to  Israel,  for 

this  reason  I  have  come  immersing  in  water. 

Verse  33.  But  he  who  sent  me  to  immerse  in  water,  He 
said  unto  mo,  Upon  whomsoever  thou  shalt  see  the  Spirit  de- 
scending and  remaining  upon  him,  this  is  he  who  immerses 
in  the  Holy  Ghost.     (See  Acts  ii.  2 — 4.) 

John  iii.  22.  — and  there  he  remained  and  immersed. 

23.  And  John  was  immersing  in  iEnon,  near  to 

Salem,  because  there  was  much  water.     And  they  came  and 
were  immersed. 

Verse  26.  He  who  was  with  thee  beyond  Jordan,  behold 
he  immerses,  and  all  come  to  him. 

John  iv.  1.  — heard  that  Jesus  makes  and  immerses  more 
disciples  than  John, — ver.  2, — though  Jesus  himself  did  not 
immerse  but  his  disciples  did  it.  (He  discipled  them,  his  dis- 
ciples immersed  them,  and  into  his  name.) 

John  x.  4.  — beyond  Jordan  into  the  place  where  John  was 
immersing. 

Act  i.  5.  For  John  truly  immersed  in  water,  but  ye  shall  be 
immersed  in  the  Holy  Ghost,  not  many  days  hence,  (fulfilled, 
Acts  ii.  2 — 4.  Of  this  last  passage  Bishop  Tillotson  says, 
"They  were  all  immersed  in  the  Holy  Ghost.") 

Acts  ii.  38-  Repent  and  be  immersed  each  one  of  you  in 
the  name  of  Jesus  Christ,  for  the  remission  of  sins.  And  ye 
shall  receive  the  gift  of  the  Holy  Ghost ;  because  the  promise 
(of  the  Holy  Ghost,  Joel  ii.  28—32,  quoted  Acts  ii.  17—21 ; 
the  miracles,  the  signs  aud  wonders  he  wrought  being  the 
things  promised,)  is  to  you,  and  to  the  children  of  you,  and  to 
all  those  who  are  at  a  great  distance,  as  many  of  them  as  the 
Lord  our  God  shall  call. 

Verse  41.  Therefore,  indeed,  those  who  gladly  received  his 
word,  were  immersed.  And  on  that  day  about  three  thou- 
sand souls  were  placed  to  them. 

Acts  viii.  12.  And  when  they  confided  in  Philip  preaching 
the  things  concerning  the  kingdom  of  God,  and  the  name  of 
Jesus  Christ,  they  were  immersed,  both  men  and  women. 

Verse  13.  And  Simon  also  himself  believing.  And  continu- 
ing with  Philip,  and  seeing  the  signs  and  great  miracles  that 
were  done,  he  was  astonished. 

Verte  15,  16.  — prayed  for  them,  that  they  might  receive 
the  Holy  Ghost,  (the  miraculous  operations.)  For  as  yet  he 
was  fallen  on  none  of  them,  and  it  only  existed  that  they  were 
immersed  into  the  name  of  the  Lord  Jesus. 


214 


Verse  36.  — Behold  the  water,  whathindereth  me  to  be  im- 
mersed? 

Verse  38.  And  they  both  descended  into  the  water,  to  wit, 
both  Philip  and  the  Eunuch;  and  he  immersed  him. 

Verse  39.  And  when  they  come  up  out  of  the  water,  the  Spi- 
rit of  the  Lord  caught  away  Philip. 

Acts  ix.  18.  And  immediutely  there  fell  from  his  eyes  some- 
thing like  scales,  and  immediately  be  saw.  And  having  aris- 
en up  he  was  immersed. 

Acts  x.  47.  Whether  any  one  can  prohibit  water  that  these 
should  not  be  immersed  who  have  received  the  Holy  Ghost 
as  also  we?  (This  inquiry  is  based  in  the  fact  that  the  con- 
verts were  Gentiles.) 

Verse  48.  And  he  in  the  name  of  the  Lord  commanded  them 
to  be  immersed.  (The  authority  is  in  Matt,  xxviti.  19.  The 
fact  that  they  were  converted,  is  assigned,  v.  47,  as  the  basis 
and  ground  of  it.) 

Acts  xi.  16.  And  I  remembered  the  word  of  the  Lord,  as 
he  said,  John  indeed  immersed  you  in  water,  but  ye  shall  be 
immersed  in  the  Holy  Ghost  not  many  days  hence. 

Acts  xvi.  15.  And  when  she  was  immersed,  and  the  house- 
hold of  her,  (in  verse  40,  this  household  is  called  "the  breth- 
ren.") 

Verse  33.  — and  was  immersed,  he,  and  all  those  of  him, 
immediately.  (The  word  had  been  spoken  to  them  all,  v.  32, 
and  all  were  converts,  v.  24.) 

Acts  xviii.  8.  And  Crispus,  a  ruler  of  the  synagogue,  con- 
fided in  the  Lord,  with  all  the  house  of  him.  (Another  whole 
family  converted.)  And  many  of  the  Corinthians,  hearing, 
believed,  and  were  immersed. 

Acts  xix.  1 — 6.  And  finding  some  of  his  disciples,  he  said 
unto  them,  Have  ye  who  believe  received  the  Holy  Ghost? 
(his  miraculous  powers.)  And  they  said  unto  him,  But  we 
have  not  heard  if  there  is  the  Holy  Ghost,  (the  miraculous  pow- 
ers.) And  he  said  unto  them,  Into  what  were  ye  immersed? 
And  they  said,  into  John's  immersion.  And  Paul  said,  John 
truly  immersed  with  the  immersion  of  repentance,  saying  un- 
to the  people  (that  he  immersed,)  that  they  must  believe  on 
(confide  in)  Him  who  was  coming  after  him  ;  that  is,  on  Christ 
Jesus.  And  they  hearing  it  were  immersed  (in  fact,)  into  the 
name  of  the  Lord  Jesus.  (We  heie  are  taught,  in  a  literal 
version,  that  John  in  reality  immersed  into  subjection  to 
Christ,  and  that  it  was  so  understood.  In  John  iii.  26 — 36, 
we  see  particularly,  how  John  exalted  Christ,  and  instructed 
the  disciples  to  trust  in  him.)     And  Paul  placing  his  hands 


215 

upon  them,  the  Holy  Ghost  (in  his  miraculous  powers)  came 
upon  them.     And  they  spake  with   tongues,  and  spake  forth. 

Acts  xxii.  16.  And  now  what  wiliest  thou?  Arise  be  im- 
mersed and  wash  away  thy  sins,  calling  on  the  name  of  the 
Lord.  (Paul  as  well  as  well  as  Jesus,  prayed  as  soon  as  he 
came  out  of  the  water.) 

Rom.  vi.  3.  Or  are  ye  ignorant  that  as  many  of  us  as  were 
immersed  into  Christ,  were  immersed  into  the  death  of  Him. 

Verse  4.  Therefore  we  are  buried  together  with  him,  by 
the  immersion  into  the  death  ;  that  as  Christ  wps  raised  from 
death  by  the  glory  of  the  Father,  so  also  we  will  walk  in  new- 
ness of  life. 

Verse  5.  For  if  planted  together,  we  have  been  conformed 
to  the  resemblance  of  the  death  of  Him,  so  also  we  will  be, 
of  the  resurrection. 

Verse  6.  This  knowing,  that  the  old  man  of  us,  was  cotem- 
porancously  crucified,  that  the  body  of  sin  might  be  destroy- 
ed, to  the  intent  that  we  should  no  longer  serve  sin. 

Verse  7.  For  he  who  is  thus  dead,  has  been  delivered  from 
sin.  8.  And  if  we  died  with  Christ,  we  trust  that  also  we  shall 
live  with  him. 

1  Cor.  i.  13.  — or  were  ye  immersed  into  the  name  of  Paul. 

14.  I  thank  my  God  that  I  immersed  no  one  of  you 

except  Crispus  and  Gaius, — 15. — that  no  one  should  say  I 
immersed  into  my  own  name.  And  I  immersed  also  the  house- 
hold of  Stcphanus.  (they  were  adults  addicting  themselves  to 
the  ministry  of  the  saints,  &c.  chap.  xvi.  15.)  Otherwise  I 
know  not  that  I  immersed  any  other.  For  Christ  sent  me 
not  to  immerse,  but  to  evangelize,  (i.  e.  when  Christ  appear- 
ed to  me,  his  language  was  not  about  immersion,  but  about 
evangelizing  the  Gentiles.  Acts  ch.  ix.) 

1  Cor.  x.  2.  And  all  into  Moses,  (into  subjection  to  him  as 
a  leader,)  were  immersed  in  the  cloud  and  in  the  sea. 

1  Cor.  xii.  13.  For  also  in  one  spirit,  we  all  were  immersed 
into  one  body.  (The  body  it  is  here  said,  consisted  of  those 
who  had  one  spirit,  and  were  immersed,  and  immersion  made 
them  members.) 

Verse  14.  For  the  body  also  is  not  one  member  but  many. 
27.  But  ye  are  the  body  of  Christ,  and  members  con- 
sisting of  parts,  (i.  e.  consisting  of  separate  churches.) 

1  Cor.  xv.  29.  Because  what  will  those  do  who  are  immers- 
ed for  those  that  are  dead.  If  the  dead  arc  not  raised  at  all, 
why  also  are  they  immersed  for  those  that  are  dead  % 

Gal.  iii.  27.  For  as  many  of  us  as  were  immersed  into 
Christ,  have  come  under  Christ. 


216 

Verse  28.  There  is  not  the  Jew  nor  the  Greek,  there  is  not 
the  servant  nor  the  free.  There  is  not  the  masculine  and  the 
feminine  ;  for  all  are  one  under  Christ  Jesus. 

Verse  29.  And  if  ye  are  (the  property)  of  Christ,  then  are 
ye  the  posterity  of  Abraham,  and  inheritors  (of  Christ)  accord- 
ing to  the  promise. 

Luke  iii.  2,  3.  The  word  of  the  Lord  came  upon  John  the 
son  of  Zechariah,  in  the  wilderness.  And  he  came  into  all 
the  circumjacent  country  of  the  Jordan,  preaching  the  immer- 
sion of  repentance  for  the  remission  of  sins. 

Acts  x.  37.  After  the  immersion  which  John  preached: 

xii.  54.  John,  preached,  before  his  coming  the  immer. 

sion  of  repentance  to  all  the  people. 

Acts  xviii.  25.  — being  experienced  only  as  to  the  immer- 
sion of  John. 

Eph.  iv.  5.  One  Lord,  one  faith,  one  immersion, — 6. — One 
God  and  Father  of  all,  who  is  over  all  and  through  all,  and 
in  you  all. 

Col.  ii.  12.  Jointly  buried  with  him  in  the  immersion  in 
wliich  also  we  were  jointly  raised  by  the  faith  of  the  energy 
of  God,  who  raised  Him  from  the  dead. 

Heb.  vi.  1.  Therefore  leaving  the  account — v.  2, — of  the 
instruction  about  immersions,  and  of  the  imposition  of  hands, 
and  of  the  resurrection  of  the  dead,  and  of  the  permanent  sen- 
tence. 

Heb.  ix.  10.  — stood  in  divers  immersions.  (See  Note  on 
Mark  vii.  4.) 

Heb.  x.  22,  23.  And  having  our  bodies  washed  in  pure  wa- 
ter, let  us  hold  fast  the  profession  of  our  faith  firmly. 

Titus  iii.  5.  But  according  to  his  mercy  hath  he  saved  (pro- 
tected) us  by  the  washing  of  regeneration,  and  the  renewing 
of  the  Holy  Ghost.  (The  washing  here  spoken  of,  is  that 
which  pertains  to  the  second  birth,  in  contradistinction  from 
that  of  the  first  birth.  It  is,  therefore  the  immersion.  We 
are  saved  or  protected  through  this  instrumentality,  as  it  puts 
us  into  the  fold  of  Christ,  under  the  shadow  of  his  wing,  and 
under  his  protection.  By  this  means,  and  the  constant  renew- 
ing of  the  Holy  Ghost,  we  are  helped  onward  toward  heaven 
itself.) 

1  Pet.  iii.  21.  The  antitype  to  which  immersion,  according 
to  the  resurrection  of  Christ,  doth  now  save  us,  (not  the  put- 
ting away  of  the  filth  of  the  flesh,  but  the  test  of  a  good  con- 
science.) [Immersion,  by  putting  us  into  the  fold  of  Christ, 
the  ark  of  safety,  and  under  his  protection,  saves  us  from  ma- 


217 

ny  evils  in  this  world,  and  help  us  along  on  the  road  to  hea- 
ven.] 

John  iii.  5.  Verily,  verily,  I  say  unto  you,  unless  any  one 
be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God.  (It  is  absolutely  essential,  according  to  this 
language  of  Chrisl,  to  have  a  birth  of  water,  in  order  to  en- 
ter that  visible  kingdom  of  God,  as  it  was  organized  on  earth.) 

John  xiii.  10.  He  who  is  washed  (is  immersed)  needeth  not 
save  to  wash  his  feet. 

Eph.  vi.  11.  But  ye  are  washed,  (immersed)  but  ye  are 
sanctified,  but  ye  are  justified,  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God. 

These  are  all  literal  translations,  with  suggestions  between 
the  parenthesis.  Had  it  not  been  for  the  tricks  of  the  Roman 
Catholic  priests,  in  relation  to  the  initiating  Christian  ordi- 
nance, and  their  desire  to  conceal  them,  by  the  use  of  heathen 
Greek — their  anglicising  of  Greek  words  to  conceal  their 
tricks, — the  knavery  of  those  who  introduced  the  Greek  words 
into  the  English  Bible — the  corrupt  course  of  those  bishops, 
of  1568,  who  made  a  version  to  favor  the  national  church  of 
England — the  corruption  of  James,  in  retaining  so  many  of 
them,  and  the  corruption  of  the  rulers  and  bishops  of  the 
church  of  England,  and  that  of  others  who  have  directly  or 
indirectly  aided  in  these  things, — we  should  always  have  en- 
joyed the  privilege  of  literal  versions.  How,  I  ask,  can  we 
avoid  the  guilt  of  adding  to  or  taking  from  the  word  of  God, 
if  we  continue  to  circulate  such  obscure  versions?  Those 
who  undertake  to  defend  sprinkling  for  baptism,  from  the  Bi- 
ble, might  just  as  well  undertake  to  defend  free-masonry  from 
the  Bible. 

The  following  passages,  literally  translated,  express  the 
time  of  the  commencement  of  the  kingdom  of  Christ. 

Matt.  iii.  2.  Repent,  for  tho  kingdom  of  heaven  has  come. 

iv.  17.  From  that  lime,  began  Jesus  to  preach,  and  to 

say,  Repent,  for  the  kingdom  of  heaven  has  come. 

x.  7.  And  as  ye  go,  preach,  saying,  The  kingdom  of 

heaven  has  come. 

xii.  28.  — then  is  the  kingdom  of  heaven  come  unto  you. 

Luke  xi.  20.  The  kingdom  of  heaven  has  come  upon  you. 

Marki.  15.  The  time  is  fulfilled,  the  kingdom  of  God  has 
come. 

Luke  xvi.  16.  The  law  and  the  prophets  were  until  John* 
Since  that  time,  the  kingdom  of  God  is  preached. 

Matt,  xi.  12.  From  the  days  of  John  the  Baptist,  until  now, 

I 


218 

the  kingdom  of  God  suffcrcth  violence,  and  the  violent  rapa- 
ciously seize  it. 

Matt.  xii.  2S.  And  if  I  by  the  Spirit  of  God  cast  out  devils, 
then  the  kingdom  of  God  hath  come  unto  you. 

xxi.  43.  The  kingdom  of  God  shall  be  taken  from  you, 

and  given  to  a  nation  bringing  forth  ihe  fruits  of  it. 

vi.  33.  But  seek  ye  first  the  kingdom  of  God  and  His 

righteousness. 

The  following  literal  versions  express  the  qualifications  re- 
quisite, at  that  lime,  for  membership  in  the  kingdom  : 

Luke  ix.  62.  No  one  putting  his  hand  to  the  plough,  and 
looking  back,  is  well  placed  for  (or  towards)  the  kingdom  of 
God. 

Matt.  iii.  7 — 9.  The  Pharisees  and  Sadducees  were  rejected 
because  they  brought  not  forth  the  fruits  of  repentance,  and 
because  they  relied  on  the  fact  that  they  had  Abraham  for  a 
father. 

Matt,  v.  20.  I  say  unto  you  that  unless  your  righteousness 
abound  more  than  that  of  the  Scribes  and  Pharisees,  ye  shall 
by  no  means  enter  into  the  kingdom  of  heaven.  (It  was  the 
kingdom  of  heaven,  because  the  kingdom  of  heaven  extended 
to  earth.) 

Matt.  v.  3.  Blessed  are  the  poor  in  spirit  for  of  them  is  the 
kingdom  of  heaven. 

Matt.  v.  10.  Blessed  are  those  who  are  persecuted  for  right- 
eousness sake,  for  of  them  is  the  kingdom  of  heaven. 

v.  19.  Those  (members)  who  break  the  least  com- 
mandments, and  shall  teach  men  so,  shall  be  called  the  least 
in  the  kingdom  of  heaven. 

vii.  1 1.  Not  every  one  that  saith  unto  me,  Lord,  Lord, 

shall  enter  into  the  kingdom  of  heaven,  but  he  that  doeth  the 
will  of  my  Father  in  heaven. 

Matt,  xviii.  3.  Except  ye  be  converted,  and  become  as  lit- 
tle children,  ye  shall  in  no  case  enter  into  the  kingdom  of 
heaven. 

xix.  23.  — hardly  will  a  rich  (worldly)  man  enter  in- 
to the  kingdom  of  heaven. 

xxi.  31.  — The  publicans  and  harlots  precede  you  to- 
wards the  kingdom  of  God. 

Mark  iii.  35.  Whosoever  shall  do  the  will  of  my  Father, 
the  same  is  my  brother,  and  sister,  and  mother. 

x.  15.   Whosoever  shall  not  receive  the  kingdom  of 

God  as  a  child,  shall  not  enter  into  it. 

Luke  vii.  29,  30.  And  all  the  people  that  heard,  and  the 
publicans,  justified  God,  having  undergone   the  immersion  o 


219 

John.  But  the  Pharisees  and  lawyers  rejected  the  counsel 
of  God  towards  them,  not  being  immersed  of  him,  (not  being 
qualified  for  becoming  members  of  the  kingdom.) 

Matt.  xii.  30.  He  that  is  not  with  me  is  against  me;  and 
he  that  gathereth  not  with  me,  scattereth  abroad.  (All  who 
gather  not  into  his  kingdom,  scatter  abroad.) 

John  iii.  5.  Except  a  man  be  born  of  water  and  of  the  Spi- 
rit, he  cannot  enter  into  the  kingdom  of  God 

xviii.  36.  My  kingdom  is  not  of  this  world. 

Verse  37.  Thou  sayest  that  I  am  a  King:  to  this  end  was 
I  born,  and  fur  this  purpose  came  I  into  the  world,  that  I 
should  bear  witness  unto  the  truth.  Every  one  that  is  of  the 
truth  hcareth  my  voice. 

We  sec  here  the  qualifications  for  membership  in  Christ's 
time.  We  have  before  shown  who  were  baptized  into  the 
kingdom  by  the  apostles. 

I  here  add  the  literal  version  of  two  other  passages,  as  re- 
lating to  the   equality  and   unity  of  those  within  the  church. 

The  one  is,  1  Cor.  xiv.  32 — 34.  Let  the  spirits  of  the  pro- 
phets be  in  subjection  to  the  prophets.  For  God  is  not  the 
God  of  confusion,  but  of  peace  as  in  all  the  meetings  of  the 
saints.  Let  your  wives  in  these  meetings  (meetings  for  speak- 
ing in  tongues,  &-c.  ver.  27 — 31.)  be  silent,  because  it  is  not 
permitted  to  them  to  speak,  but  to  be  in  subjection,  as  also 
the  law  says.  And  if  they  desire  to  learn  any  thing,  let  them 
ask  their  husbands  in  the  house  ;  for  it  is  unbecoming  to  wives 
to  speak  in  this  meeting. 

As  these  meetings  have  long  since  passed  away,  the  regu- 
lations about  them,  of  course,  cannot  apply  to  other  meetings, 
but  have  passed  away  also.  It  related  to  wives,  pertained  to 
that  class  of  meetings,  and  was,  perhaps,  the  result  of  some 
law,  alluded  to  in  verse  34,  unknown  to  us. 

The  other  is,  1  Tim.  ii.  11,  12.  Let  the  wife  learn  in  quiet- 
ness, in  all  subordination.  And  I  suffer  not  the  wife  to  teach 
or  to  authenticate  the  husband,  but  to  be  in  quietness. 

The  old  translators  must  have  had  much  of  the  love  of  rule 
over  females,  and  felt  much  self-importance,  or  they  would 
not  have  strained  their  version  to  the  utmost  verge,  as  they 
have  done  here,  in  order  to  justify  such  a  course.  That  all 
things  be  done  decently  and  in  order,  is  all  the  regulation 
there  is  concerning  the  female  portion  of  the  church  ;  speak- 
ing in  conferenccs.and  prayer  meetings.  The  first  of  the  above 
pissagos  has  no  allusion  to  ordinary  Christian  meetings.  The 
other  simply  prohibits  the  usurpation  by  the  wife,  of  authority 
over  the  husband.     If  those  ministers  who  love  to  rule,  and  to 


220 


stretch  their  gag-law,would  think  of  the  prohibitions  from  the 
King,  against  lording  it  over  His  church,  and  cease  their  own 
dogmatical  construction  of  the  above  passages,  Christians 
wonld  feel  greatly  relieved  of  a  tyrannic  obstruction  to  re- 
ligious freedom. 


LETTER     XXVII. 

CLOSE    COMMUNION. 

This  offence,  from  the  nature  of  things,  must  be  the  estab- 
lishment of  a  communion  under  human  regulations,  and  in 
such  a  way  as  closes  and  fences  that  communion  against  a 
portion  of  their  fellow  Christians,  wherever  it  exists. 

As  we  have  not  made  our  regulations  and  we  only  obey 
those  of  the  King,  from  the  nature  of  the  case  with  us,  neither 
the  initiating  ordinance  into  the  kingdom,  nor  the  privileges 
within  it,  nor  the  freedom  of  ingress  is  closed  up  by  us.  All 
things  are  free  precisely  as  the  Lord  made  them,  so  far  as  we 
are  concerned:  we  are  not  guilty  of  close  communion  there- 
fore. 

To  establish  a  separate  communion,  under  other  rulers, 
without  gospel  baptism,  and  to  make  church  members  by  in- 
fant sprinkling,  is  to  establish  a  communion  to  which  we  can- 
not approach,  by  reason  of  the  laws  and  regulations  of  our 
King.  We,  therefore,  are  the  sinned  against,  not  the  sinners 
in  this  thing.  If  a  church  were  to  be  organized  in  each  place 
without  any  water,  or  any  baptism,  this  would  make  close 
communion  between  those  and  all  others.  And  it  would  be 
false  and  cruel  to  blame  the  churches  who  believe  baptism 
(or  what  they  call  such)  is  necessary  before  communion,  as 
causing  that  close  communion.  It  would  be  those  who  or- 
ganize without  any  baptism,  that  would  make  that  close 
communion.     The  others  would  be  the  injured  party. 

The  substitutes  for  Christian  baptism  to  us,  when  examined 
in  the  light  of  the  Bible,  are  no  baptism  at  all.  They  are  the 
mere  inventions  of  men.  Such  churches,  to  us,  are  as  if  they 
had  no  baptism.  They  stand  in  the  same  relation  to  us  as  a 
church  would  to  them,  who  should  discard  all  water.  Being 
aggrieved  and  injured  in  our  feelings  of  love  to  them,  and  in 
our  love  of  Christian  union,  as  they  would  be  in  the  other 
supposed  case,  we  have  reason  affectionately  to  remonstrate, 
therefore,  with  our  Christian  friends,  against  this  close  com- 
munion.    We  feel  injured,  that  they  should  shut  themselves 


221 

away  from  our  fellowship,  and  from  the  regulations  of  Christ, 
and  adhere  to  a  communion  to  which  they  know  we  cannot 
come.  We  are  shut  up  by  the  laws  of  Christ  to  the  regula- 
tions of  his  kingdom,  and  cannot  help  ourselves  by  following 
after  them  if  we  would,  without  trampling  down  the  laws  01 
the  kingdom.  But  they  can  help  the  case — can  obey  the 
rules  of  the  kingdom— can  return  to  the  original  regula- 
tions ot  Christ.  They  can.  remove  the  close  communion, 
but  we  cannot.  They  have  made  it,  we  have  not.  With  all 
the  tenderness  of  Christian  affection,  therefore,  we  urge  them 
to  cease  to  perpetuate  close  communion  between  themselves 
and  us.  We  are  pained  and  aggrieved  with  it.  Christ  and 
all  Heaven,  no  doubt,  are  aggrieved  with  it. 

In  Scotland,  the  established  Presbyterian  Church — the  Co- 
venanters,— the  Relief  Church — the  Church  of  England — 
the  Bergers — the  Anti-Bergers — the  Independents — the  Wes- 
lcyan  Methodists,  and  the  Independent  Methodists,  all  hold 
close  communion  in  the  strict  sense  of  the  word;  no  one  of 
the*c  churches  communing  witli  another.  As  they  all  make 
their  own  regulations,  they   could  avoid   this   if  they  would. 

When  the  Congregational  churches  were  established  in 
New  England,  they  continued  in  the  same  way,  until  about 
twenty  or  thirty  years  since.  The  Presbyterians  held  strict 
communion  in  the  United  States,  for  a  long  time,  except  with 
the  Congregationalists.  Both  still  continue  an  arbitrary  close 
communion  against  a  large  proportion  of  their  own  church 
members.  For  all  sprinkled  babes  are  considered  in  their 
books,  as  church  members.  No  one  can  commune  with  the 
national  church  of  England,  without  a  certificate  of  his  birth, 
and  of  baptism,  as  performed  by  an  Episcopal  minister  there,, 
and  without  proof  that  he  has  been  also  confirmed  there. 
Dr.  Miluer,  and  Dr.  Hawks,  who  visited  England  in  1836,. 
and  IS37,  were  neither  of  them  permitted  to  preach  in  Epis- 
copal pulpits  there,  because  not  rantized,  confirmed,  or  ordain- 
ed there.  Nor  could  they  have  been  admitted,  for  the  same 
reason,  to  the  communion  there.  A  Presbyterian,  Congrega- 
tional, Methodist,  or  Baptist  minister  could  not  be  admitted 
into  the  pulpit  with  an  Episcopal  minister,  either  there  or 
here,  or  take  any  part  with  him,  or  exchange  with  him.  In 
the  Methodist  Discipline,  ch.  i.  $  22,  it  rrads  "  Let  no  person, 
that  is  not  a  member  of  our  church,  be  admitted  to  the  com- 
munion, without  examination,  and  some  token  given  by  an 
Elder  or  a  deacon."  In  ch.  ii.  $  G. — "  Give  no  tickets  to  any 
till  they  have  left  off  superfluous  ornaments.  Give  no  tick- 
ets to  any  that  wear  high  heads,  enormous  bonnets,  ruflles,  or 


222> 

rings."  In  ch.  i.  §  18,  2,  3. — "  those  who  hold  doctrines* 
privately,  or  publicly,  contrary  to  ovr  articles  of  religion," 
are  to  be  proceeded  against  "  as  in  cases  of  gross  immorailty." 
Can  we  consistently  be  admitted  by  them  who  hold  to  views 
for  which  their  own  members  would  be  excluded?  Most  of 
the  forms  of  Scotch  Presbyterianism  hold  close  communion 
in  the  strict  sense 

These  are  all  the  contrivances  of  men.  The  only  fault  of 
us  Baptists  is,  that  we  obey  the  regulations  of  Christ,  and  of 
his  kingdom.  We  make  no  close  communion,  we  make  no 
laws  about  it,  but  simply  obey  the  laws  of  Christ.  This  view 
is  introduced  in  order  to  show  what  a  vast  amount  of  close 
communion  is  actually  made  by  the  regulations  of  human  be- 
ings. It  is  cruel,  as  against  us,  in  our  fellow  Christians  thus 
to  separate  themselves  from  us  into  close  communions.  We 
feel  it  most  keenly.  But  in  addition  to  all  this,  for  them  to 
charge  us  with  malting  close  communion,  as  between  them 
and  us;  no  charge  was  evermore  false  or  cruel!  It  is  adding 
insult  to  injury.  We  are  the  most  averse  to  close  communion 
of  any  portion  of  Christians  that  can  be  found.  We  have  the 
laws  of  the  kingdom,  the  rules  of  admission,  and  all  other 
things  where  Christ  left  them,  and  simply  obey  them.  By 
all  the  sincere  and  warm  affection  we  have,  therefore,  for  owe 
fellow  Christians — by  our  mutual  love  of  each  other,  as  Chris- 
tians— by  the  regard  we  all  ought  to  have  for  the  prayer  of 
Christ,  "  that  all  his  people  might  be  one,"  and  for  his  law 
that  there  should  be  but  "  one  fold,"  and  for  his  law  requiring 
all  Christians  to  be  baptized  into  subjection  to  himself;  and 
by  the  great  advantages  to  us  all,  and  to  the  world,  that  would 
Eesultfrom  Christian  union  ;.  by  the  great  wants  of  the  perish- 
ing heathen,  and  their  need  of  Christian  union  among  us,  in 
exertions  for  their  welfare,  and  by  a  review  of  all  the  advan- 
tages the  church  might  have  enjoyed,  if  they  had  continued 
to  be  one,  and  by  a  candid  view  of  the  evtls  that  have  resulted 
from  divisions,  we  most  earnestly  and  affectionately  beseech 
Our  fellow  Christians  in  the  other  ranks,  to  relinquish  and  to- 
tally to  discontinue  their  close  commuion.  It  is  a  departure 
from  the  regulations  of  the  kingdom  of  Christ,  and  a  pertina- 
cious adherence  to  the  inventions  of  men — to  the  new  folds 
which  men  have  made  in  modern  times — to  illegitimate  ru- 
bers, and  initiations  under  them,  which  makes  all  the  close 
communion,  and  all  the  divisions  that  exist. 


189 


NOTE. 

In  confirmation  of  the  main  statement  about  the  change  of 
the  ordinance,  I  here  add  an  attestation  of  the  Catholics ;  be- 
ing a  note  found  in  a  Rhenish  Testament,  published  in  1582, 
on  Matt.  iii.  6,  — "baptized  in  Jordan,"  &c.  The  note  is  in 
these  words,  "  The  word  baptism  signifies  a  washing:  partic- 
ularly when  it  is  done  by  immersion,  or  by  dipping,  or  plung- 
ing a  thing  under  water,  which  was  formerly  the  ordinary 
way  of  administering  the  ordinance  of  baptism. 

"  But  the  Church,  which  cannot  change  the  least  article  of 
the  Christian  Faith,  is  not  so  tied  up  to  matters  of  discipline 
and  ceremonies.     Not  only  the  Catholic  church,  but  also  the 

PRETENDED  REFORMED  CHURCHES  HAVE  ALTERED  this  'pri- 
mitive custom,  in  giving  the  sacrament  of  baptism.  They 
now  allow  of  baptism  by  pouring  or  sprinkling  on  the  person 
baptized.  Nay,  many  of  their  ministers  do  it  now-a-days,  by 
fillippinga  wet  finger  and  thumb  over  the  child's  head,  or  by 
shaking  a  wet  finger  or  two  over  the  child,  which  it  is  hard 
enough  to  call  baptism  in  any  sense." 

A  copy  of  the  Testament  and  the  Note,  is  in  the  hands  of 
J.  M'Govran  of  New  York. 


THE     EHD 


THE 

BAPTIST    LIBRARY; 

A    REPUBLICATION 

OF 

STANDARD  BAPTIST  WORKS. 


TOBLISHED  BY 


X.  &    #  M.   3®.  3@t 

LEXINGTON,  N.  Y 


EDITED    BY 
REV.  MESSRS.  SOMMERS  AND  WILLIAMS,  NEW  YORK. 


The  following  synopsis  will  present  at  one  view,  all  neces- 
sary information  with  regard  to  the  character  of  the  work,  in 
general,  and  what  we  pledge  ourselves  to  make  it  in  future. 

OBJECT. 
It  will  be  our  object 

1.  To  restore  OLD  WORKS,  of  great  value,  to  a  place 
among  the  living  literature  of  the  Baptists;  at  the  same  time 
that  we  shall  avail  ourselves  of  the  labors  of  American  and 
European  authors  who  are  yet  in  the  field. 

2.  To  collect  and  embody  the  literature  of  the  Baptists, 
which  now  exists  mostly  in  detached  portions.  Like  the  bee, 
we  shall  have  to  gather  this  precious  honey  from  scattered 
flowers. 

3.  To  bring  together  a  COMPLETE  BAPTIST  LIBRA- 
RY, for  less  than  one  fifth  of  its  cost  at  the  usual  volume  pri- 
ces, as  will  be  seen  in  what  follows. 

PLA  N. 

•*  Multum  in  parvo,"  much  in  a  little, — and,  we  may  add, 
much  for  a  little,  is  our  motto.     This  object  is  fully  secured 


2  ADVERTISEMENT. 

by  adopting  the  Periodical  form,  instead  of  the  usual  Volume 
form.  We  thereby  effect  a  saving  of  more  than  EIGHTY 
PER  CENT,  from  the  ordinary  Book-store  prices.  We  save 
much  from  the  binding,  the  paper,  and  the  profits  of  Book- 
sellers, which  latter  are  immense.  A  catalogue  of  Books, 
from  a  wholesale  establishment  in  the  city  of  New  York,  now 
before  us,  contains,  in  two  columns,  the  Trade  and  Retail 
prices.  In  adding  up  the  two  columns,  it  appears  that  the 
profits  of  retail  Booksellers,  are  about  one  third.  What,  then, 
are  the  profits  of  wholesale  dealers  ?  Our  knowledge  of  print- 
ing enables  us  to  answer,  definitely — one-half  If  our  limits 
permitted,  we  could  easily  demonstrate  this  by  an  arithmeti- 
cal calculation.  Now,  half  a  dollar  is  50  cents;  one  third  of 
a  dollar  is  33  1 — 3  cents  ;  making  in  all  83  1 — 3  cents,  and 
leaving  16  2 — 3  cents.  No  reflection  on  Booksellers  is  in- 
tended ;  we  state  what  we  do  know,  and  are  prepared  to  prove. 
Hence  our  position,  that  the  plan  we  adopt  effects  a  saving  of 
more  than  EIGHTY  PER  CENT,  is  indisputable. 

Besides,  this  estimate  does  not  notice  the  fact,  that  the 
GREAT  MAJORITY  of  Standard  Baptist  works  are  out  of 
print,  and  are,  consequently,  scarcely  to  be  purchased  at  any 
price.  Some  of  the  very  best  of  these  works  were  never  pub- 
lished in  this  country.  That  entertainig  Treatise,  Westlake's 
General  View  of  Baptism,  and  that  masterly  production  of 
the  giant  intellect  of  Abraham  Booth,  Padobaptism  Exam- 
ined, (excepting  the  little  abridgement  of  the  latter,)  were  ne- 
ver published  in  America,  until  they  appeared  in  the  columns 
of  the  "Baptist  Library."  About  one  third  of  the  works  in 
the  selection  for  our  second  volume,  are  out  of  print;  and 
nearly  all  the  choice  selections  from  Fuller,  Hall,  and  Bun- 
yan,  are  only  to  be  found  in  their  entire  works. 

CATALOGUE  OF  BOOKS  FOR  VOLUME  II. 

"  The  subscribers  propose,  in  the  second  volume  of  the 
Baptist  Library,  (being  the  first  of  the  work  for  the  selections 
in  which  they  are  personally  responsible,)  to  publish  the  fol- 
lowing treatises,  or  such  of  them  as  it  may  be  found  possible 
to  bring  within  the  compass  allotted  to  the  volume. 

CHARLES  G.  SOMMERS. 

New-York,  April,  1841.         WILLIAM  R.  WILLIAMS. 

1.  GRACE  ABOUNDING.     By  John  Bunvan. 

2.  THE  DISCOURAGEMENTS  AND  SUPPORTS  OF 

THE  MINISTRY.     Robert  Hall,  A.  M. 


ADVERTISEMENT.  3 

3.  THE  BACKSLIDER,     Andrew  Fuller. 

4.  THE   HOLY  WAR.     John  Bunyan. 

5.  GLAD  TIDINGS.     Abraham  Booth. 

6.  DEATH  OF  LEGAL  HOPE.     Abraham   Booth. 

7.  THE  SOCINIAN  AND  CALVIN1STIC  SYSTEMS 

COiVIPARED.     Andrew  Fuller. 

8.  THE  GOSPEL   WORTHY    OF  ALL  ACCEPTA- 

TION.    The  same. 

9.  THE  GOSPEL  ITS  OWN  WITNESS.     The  same. 

10.  EXPOSITION  OF  GENESIS.     The  same. 

11.  MODERN   INFIDELITY.     Robert  Hall. 

12.  CHARGE  TO  EUSTACE  CAREY.     The  same. 

13.  FOSTERS'  ESSAY  ON  DECISION. 

14. PREFACE  TO  DODDRIDGE. 

15. MISSIONARY  SERMON. 

16    LIFE  OF  PEARCE.     Andrew  Fuller. 
17.  LIFE  OF  WILLIAM    CAREY. 
18. CHAMBERLAIN. 

19.  MORRIS'   LIFE  OF  FULLER. 

20.  HELP  TO  ZION'S  TRAVELLERS.     Robert  Hall. 

Scr.r. 

21.  TRAVELS    OF    TRUE    GODLINESS.      Benjamin 

Keach. 

22.  GILL  ON  PROSELYTE  BAPTISM. 

23.  FULLER  ON  SANDEMANIANISM. 

24.  I.  BIRT  ON  INFANT  BAPTISM. 

25.  B.  GOODWIN  ON  ATHEISM. 

26.  GREGORY'S  MEMOIRS  OF  ROBERT  HALL 

27.  GALE'S  REPLY  TO  WALL. 

28.  IVIMEY'S  HISTORY  OF  THE  BAPTISTS. 

29.  THE  USES  OF  BAPTISM.     Fuller. 

30.  SELECT  HYMNS  OF   MRS.  STEELE. 

31.  GREGORY'S  LETTERS  ON  THE   EVIDENCES 

OF  CHRISTIANITY. 

32.  INNES'  SKETCHES  OF  HUMAN   NATURE. 

33.  SELECT  HYMNS  OF  KELLY. 
34. BEDDOME. 

35.  COME  AND  WELCOME  TO  CHRIST  JESUS.    By 
Bunyan. 

The  above  arc  all  works  of  sterling  merit  and  established 
reputation.  From  such  estimates  as  we  have  been  able  to 
make,  we  have  no  doubt  that  there  will  be  room  for  nearly  all 
of  them  in  the  present  volume, 


4  ADVERTISEMENT* 


3T 


e  %  m  & 


I.  The  Baptist  Library  will  be  published  every  fortnight, 
(on  Monday.)  Each  number  will  contain  16  closely  printed 
pages,  smoothly  pressed,  and  neatly  enclosed  in  a  handsome 
cover.  At  the  end  of  the  year,  it  will  be  iurnished  with  a 
beautiful  Title  Page,  and  Index. 

II.  It  will  be  afforded  at  the  low  price  of  61  50  per  annum, 
in  advance.  Those  who  delay  payment  over  two  months 
from  the  time  of  subscribing,  will  be  charged  $2  00. 

III.  Companies  of  4,  or  more,  can  have  the  work  for  $1  25 
each. 

IV.  Any  person,  who  will  obtain  and  forward  us  the  money 
for  four  subscribers,  ($6  00,)  shall  receive  a  copy  gratis.  For 
every  subscriber  obtained  above  this  number,  25  cents  may 
be*retained. 

V.  All  letters  containing  less  than  69  00,  must  be  postpaid* 
or  the  postage  will  be  deducted.  Money  enclosed  in  the  pre- 
sence of  a  Post  Master  may  be  sent  at  our  risk.  Post  Mas- 
ters are  authorized  to  remit  subscribers'  names  and  money 
free  of  charge. 

VI.  03^  We  shall  expect  our  friends  to  send  ns  Money — 
not  trash.  If  we  receive  Bills  having  more  than  5  per  cent 
discount,  in  the  city  of  New  York,  we  shall,  in  every  case, 
deduct  the  discount. 

The  above  terms  will  be  strictly  adhered  to,  unless  altered 
by  special  agreement. 

53"  The  first  number  of  volume  II.  was  issued  July  5th, 
1841.  Numbers  back  to  Number  18  of  volume  I.  can  be  sup- 
plied. 

Pd3  All  communications  should  be  directed  to  L.  L.  &  R. 
H.  HILL,  Westkill,  Greene  Co.,  New  York. 


^5** ' 


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